When clairvoyant consciousness comes to life in the elemental world, it finds beings there who are able to develop a life in that world which man only acquires within the physical world. These beings do not feel their self — their ego — as man feels his in the physical world; they permeate that self with their will much more than man does his; they will their own existence as it were, and feel their existence as something which they give to themselves through their will. On the other hand, with regard to their thinking, they have not the feeling that they are creating their thoughts, as man creates his; they feel all their thoughts as suggestions, as something which is not in them but in the universe, and which is streaming out of the universe into their being. Thus in these beings no doubt can ever arise but that their thoughts are the reflection of the thought-order poured forth into the universe. They do not think their own thoughts, but cosmic thoughts. With their activity of thought they live in cosmic thoughts; but they will their existence. Their life of feeling is shaped in accordance with this will and thought of theirs. They feel themselves to be a link in the whole cosmic system; and they feel the necessity of willing their existence in a manner corresponding to that system.
When the clairvoyant soul grows familiar with the world inhabited by these beings, it comes naturally to an idea of its own thinking, feeling, and willing. These faculties of the human soul could not be unfolded within the elemental world in man's etheric body. Human will would be only a weak, dreamlike faculty in the elemental world, human thought merely an indistinct, fleeting world of ideas. No feeling of the ego would come into existence there at all. For all these things it is necessary for man to be invested with a physical body.
When the clairvoyant human soul ascends from the elemental world into the spiritual world proper, it experiences itself in conditions which diverge still further than do elemental conditions from those of the physical world. In the elemental world there is still much that is reminiscent of the physical world; but in the spiritual world man confronts entirely new conditions. He can do nothing there if he has only the ideas which are to be gained in the physical world. All the same, man's inner life as a human soul in the physical world must be so strengthened that he will bring over from that world into the spiritual world that which makes a sojourn there possible. If such a strengthened life of the soul were not brought into the spiritual world, man would simply lapse into unconsciousness there. He could only be present there in the same sort of way in which a plant is present in the physical world. We have, as human souls, to bring with us into the spiritual world all those things not really existing in the physical world but manifesting themselves there nevertheless as if they were existent. We must be able to form conceptions in the physical world, which, though prompted by that world, do not directly correspond to any thing or occurrence in it. Every delineation of things in the physical world, or description of physical occurrences, is meaningless in the spiritual world. What may be perceived with the senses, or expressed in conceptions applicable in the physical world, does not exist in the spiritual world. On entering the latter, everything to which physical ideas can be applied must, so to speak, be left behind. But ideas which have been so formed in the physical world that they do not correspond to any physical thing or process, are still present in the soul when it enters the spiritual world. Naturally some of these ideas may have been formed erroneously. If these are present in the consciousness on its entering the spiritual world, by their very being they prove themselves as not belonging to that world. They act in such a way as to impress on the soul the urgency of returning to the physical world or the elemental world, in order to exchange these erroneous ideas for the right ones. But when the soul brings correct ideas into the spiritual world, what is related to them in that world presses to meet them; the soul feels in the spiritual world that actual beings are present there, who actually are in their whole inner substance what only appear as thoughts within itself. These beings have a body, which may be called a thought-body. In this body they experience themselves as independent beings, just as man experiences himself independently with the physical world.
Now amongst the conceptions acquired by man, there arc certain thoughts saturated with feelings which are adapted to strengthen the life of the soul in such a way that it is able to receive an impression from the beings of the spiritual world. When the feeling of self-surrender, such as must be developed for the faculty of transformation in the elemental world, becomes so much intensified that in that surrender the being into which we are transformed is felt not merely as sympathetic or antipathetic, but can live again in its own special way in the soul surrendered to it, then the faculty of perception of the spiritual world is coming into existence. Then one spiritual being speaks, as it were, in one way to the soul, another in another way; and a spiritual intercourse ensues, which consists in a language of thoughts. We experience thoughts; but we know that we are experiencing beings in these thoughts. To live in beings who do not merely express themselves in thoughts, but arc actually present in those thoughts with their individuality, is to live with the soul in the spiritual world.
With regard, however, to the beings of the elemental world, the soul has the feeling that they have the cosmic thoughts flowing into their own individual beings, and that they will their own existence in conformity with this universal thought streaming into them.
But with regard to the beings who need not descend to the elemental world to gain that which man can only gain in the physical world, and who attain that stage of existence in the spiritual world, the human soul has the feeling that they consist wholly of thought substance ; that not only do the cosmic thoughts flow into them, but that the beings themselves actually live in that movement of thought with their individuality. They entirely allow the cosmic thoughts to think themselves within them in a living way. Their life consists in the apprehension of this cosmic language of thought, and their willing consists in their being able to express themselves in thought. This thought-existence of theirs reacts vitally upon the universe, for thoughts which are beings converse with other thoughts which are also beings.
Human thoughts are the reflection of this spiritual life of thought-beings. During the period through which the human soul passes between death and rebirth, it is woven into this life of thought-beings, just as it is woven into physical existence between birth and death. When the soul enters physical existence through birth, or rather through conception, the permanent thought-entity of the soul works in a shaping and inspiring way on the fate of that soul. In human destiny what has remained of the soul from the earth-lives preceding the present one, works in the same way as pure living thought-beings work in the universe.
When clairvoyant consciousness enters this spiritual world of living thought-beings, it feels itself to be in a completely new relationship towards the physical world. The latter confronts it in the spiritual world as another world, just as in the physical world the spiritual world appears as another one. But to spiritual sight the physical world has lost everything which can be perceived of it within physical existence. All those qualities seem to have vanished which are grasped with the senses, or the intellect which is bound up with the senses. On the other hand, it is obvious from the standpoint of the spiritual world that the true, original nature of the physical world is itself spiritual To the soul's gaze, looking from the spiritual world, there appear instead of the previous physical world, spiritual beings unfolding their activities in such a way that through the converging of those activities that world comes into being which, looked at through the senses, is the very world that man has before him in his own physical existence. Seen from the spiritual world, the qualities, forces, materials, etc., of the physical world disappear as such, and are revealed as mere appearances. From the spiritual world man sees only beings, and in them lies true reality.
Similarly from the elemental world, when beheld from the spiritual world, there vanishes everything which is not actual being. And the soul feels that in this world too, it has to do with beings who, by letting their activities converge, cause an existence to become manifest which through the organs of sympathy and antipathy appears as elemental.
The essential part of projecting one's life into supersensible worlds consists in the fact that beings take the place of the conditions and qualities which the consciousness has around it in the physical world. The supersensible world reveals itself ultimately as a world of beings, and whatever exists in addition to those beings is the expression of their actions. Indeed, both the physical world and the elemental world appear as the deeds of spiritual beings.