The Foundations of Esotericism
GA 93a
19 October 1905, Berlin
Lecture XXI
In order to form an exact concept in regard to the technique of reincarnation, we must, to begin with, make ourselves acquainted with an idea that has significance for the whole world-conception; that is, the law of effect and counter-effect. Each single effect calls forth its counter-effect.
This can be perceived in a crude way, as when, for instance I strike someone and he strikes back, so that a blow is followed by a counter-blow. We can observe this law in action in the whole of Nature. In Newton's writings this is stated in many places. It also holds good in the sphere of occultism. The counter-effect is not always perceptible, but it is for example clearly perceptible if you make a dent in a rubber ball. The stronger the pressure, so much the stronger is the re-action.
When in Nature an effect like heat arises this heat must be withdrawn from some other part of the surroundings; there cold arises as counter-effect.
This law of effect and counter-effect however also holds good for the entire spiritual world and it is of the utmost importance to know this if one wishes to understand reincarnation and karma. Action finds its expression on the physical plane. A feeling does not show itself directly on the physical plane. When I am connected with someone in friendship we can be separated physically, so that we cannot make our feeling known outwardly by means of an action and yet we can feel affection for one another. A feeling can have its direct effect on the astral plane. It is only when feeling passes over into action that it finds its expression on the physical plane. We must bear this difference in mind. We must be perfectly clear about the fact that every single action that takes place on the physical plane has its effect somewhere and also its counter-effect. Through the action an alteration is always brought about on the physical plane.
If we wish to comprehend the world in a deeper way, we should not limit ourselves solely to what we can see. Underlying all physical things there are forces which bring them into being. If, for example, we study the structure of a crystal we can observe its form, its colour; but connected with it are forces that build it up. These forces cannot be perceived on the physical plane, but they must also be there first. These forces which create the forms on the physical plane, that work there in a formative way, are not themselves on the physical plane.
When we try to think meditatively into a crystal, for example into an octagonal crystal, allowing it to enter deeply into our soul, adapting ourselves inwardly to its form, perhaps allowing its form to work upon us for an hour, and then succeed in suggesting it away, then one reaches the Arupa plane ... [Gap in text ...] Thus when we let some kind of crystal, for instance a rock crystal, work upon us, retaining its forms in the disposition of our soul and finally allowing them to disappear, then one is on the Arupa plane. In this way we actually experience that the forces which build up the crystal are on the Arupa plane.
All forces underlying the phenomena of the physical plane are to be found on the Arupa plane. It is true that through such observations no ideas can be gained which are directly related to human life. It is actually very difficult to transpose ourselves on to the Arupa plane by observing human actions, with the exception of the actions of an adept. But we gain very much when, taking our start from the purely physical, we undertake such a procedure as that of sinking oneself into a crystal; because in the crystal lies a great purity. In it there are no instincts and desires.
This ideal which man should attain in the distant future appears in its full purity when we sink ourselves into the silent mineral kingdom. A silent, unobtrusive, passionless stone possesses for occultists an extraordinary magical power. Even in the plant world one cannot make that silent, modest purity such an object of our contemplation's as one can in this oldest kingdom.
Now, as on the physical plane forces are at work that are actually present on the Arupa plane, so in the physical world we always have to take into consideration a revealed side, the phenomena, and a hidden side, the forces. When we are active on the physical plane, in the first place we bring about phenomena, but every action does in fact reach up also into the Arupa plane and has there its counter-action. Deeds on the physical plane impress themselves into the Arupa plane, like a monogram into a seal and there remain. The substance of the Arupa plane is delicate, soft and enduring; it is Akasha and human actions remain inscribed there.
We now come to all manifestations of the human being which contain feelings. All the feelings which man expresses have their counter-effect, just as deeds have, only the feelings do not reach up to the Arupa plane, but find their counter-effect in the lower parts of Devachan, on the Rupa plane.
Actually this is brought about by a certain contemplation of Nature. When we concentrate on a plant in the same way as on a crystal we must dwell much longer with our mental imagery on the plant, for we must not only let the form work upon us, but also its inner mobility, its life. In this way we can also bring about definite experiences, only this takes longer than in the case of the mineral. One must look at the plant every day in its process of growth. When we first allow the tiny plant to work upon us and observe its growth meditatively until it has sent forth blossoms and fruits, then allow this to continue working on us, extinguishing its sensible form—one can practise this for decades—then what the plant has released in us as soul forces transposes us into the lower regions of Devachan.
Now we must ask ourselves; what force is active in the plants, conditioning life. If we were able to creep into a plant, live within it, growing with its growth, if we were able to become selfless enough to creep into the plant world, then we should learn to know from outside what inwardly we know well, that is, human feeling; pleasure and pain, sorrow and joy, and so on.57... Notes differ and are not clear at this point. If we were able to put our pleasure outside ourselves, we should be able, through the pleasure, to grow pure mineral substances. Through this force certain yogis find it possible to influence the growth of plants; they have however practised these observations and meditations for many years, indeed through many incarnations.
Feeling has its counter-image on the Lower Devachanic plane. Man has no influence on the plants if he has not developed the forces of Yoga, but on our fellow human beings we can work in a living way through warm feeling. An educator of children can observe this. If during a lesson we approach the child with warm interest, we know what a life-giving power feeling has. In other ways too we can observe the effect of feeling in the world. There, where a beginning may be made in influencing growth, demands are also made upon feeling. Through art a beginning is made with what affects the growth of human beings. The artist has within himself at any rate the beginning of what is an organising force; in any case an artist of distinction as, for instance, the creator of the Zeus head. It is artistic creation in connection with human feelings which, if more intensively developed, would make it possible to influence the growth of plants. Theosophy should provide once more an impulse leading to an understanding of all that is truly artistic, where this is conceived in its world-cultural aspect in the purest, noblest sense.
Every combination of matter on the physical plane lacks an etheric body, but all that grows has an etheric body. If someone works artistically either in a visual or plastic way, this has an effect on the etheric body. An artistically formed piece of sculpture or a painting works directly on the etheric body. A virtue, on the other hand, works on the astral body. Many noble human beings who return from Devachan meet an etheric body which is in no way suited to their advanced astral body, because they have done nothing in the way of organised activity in the sphere of beauty. It therefore happens that many people who in their last incarnation lived very holy lives, but without concerning themselves with what is noble in the outer world of the senses, when approaching reincarnation experience a fear of re-birth, because they have not ennobled their etheric body through that beauty which is dependent on the senses.
This very frequently brings about an apprehension before incarnation and in an extreme case, rebirth as an idiot. When a person during his life as an idiot experiences all that is detrimental in his etheric body, this is balanced out in the following incarnation. Because the human being at the moment of incarnation, of birth, receives a shock if he has not ennobled his etheric body through allowing beauty which is dependent on the senses to work upon it, Freemasonry took beauty as its second principle. Wisdom, Beauty and Power or Strength are the three constructive forces; these have to be developed. Anyone possessing all three will in his next incarnation become a human being who fits harmoniously into his three bodies.
These things lay upon us the duty of re-introducing artistic activity into theosophical life. This is even now being taken up into the stream of the Theosophical Movement. The teachings as such had at first to work upon the astral body. Now feeling should also influence the etheric body. Great teachings are not only embodied in words, but in buildings, paintings and sculpture. If we were to have a world around us, built up in a style in keeping with the great Theosophical Movement, then we should have done much. Christianity is not only given as doctrine, but was painted by Michelangelo, Raphael, Leonardo da Vinci and also built into the Gothic cathedrals. Then the musical element emerged, which was absorbed by Christianity after it had become inwardly deepened.
After the world of feelings, we ascend into the world of thought. When someone grasps a pure thought he comes into a situation which is different from those brought about through his feelings and actions. For whoever grasps a pure thought conjures up also through this thought a counter-effect. Europeans have such pure thoughts very seldom, for the thoughts are generally clouded by instincts, desires and passions. There is usually only one area where they have pure thoughts, that is in mathematics. When people calculate, their passions are usually very little involved. Because the majority of people everywhere wish to exercise their feeling and critical faculty they have no love for mathematics. Here one cannot vote in parliamentary fashion. Mathematical truth is recognised by man through truth itself; a problem can only have one solution. Whether one or a million people hold their own view about it, the problem must find the same solution. Nowhere should we need majority decisions, if it were possible in all spheres to make decisions in a way as free from emotion, as objectively, as in mathematics. In Europe one can only point to this as to an ideal, in the hope that one day, in other spheres of life, judgements will be, reached equally objectively and free from emotion.
Thinkers would not disagree so violently if they would take all the factors into consideration completely objectively, for truth cannot approach man in different ways. People hold different opinions because with their instincts and passions they are involved in their ideas in different ways. Haeckel had different instincts from Wasman; this is why they reach different conclusions. No philosophy dealing with human matters was expressed so objectively, with such pure mathematical thinking, as the Vedanta philosophy which is truly philosophical in the highest sense of the word. Whoever imbues himself with this, knows what the following means: ‘I need no other person in order to know whether something is true.’ Whoever actually raises himself to this clear, passionless thinking, needs no other opinion.
Heraclitus and Hegel had freed themselves from their emotions to a greater degree than du Bois-Reymond, Herbert Spencer and Haeckel; they stand therefore at a higher level. There are different standpoints and conclusions, but not contradictory truths. Haeckel's truth crawls on the ground; the Vedanta wisdom ascends in passionless purity and surveys things from those heights. It does not contradict materialism, but has a higher standpoint. Goethe, in his ‘Metamorphoses of Plants’,58See Rudolf Steiner's comments in Goethe the Scientist tries to create a form as unemotional as that created by the mathematician. Through this he wished to create emotionally free thoughts and introduce the spirit of mathematics into higher regions. Only some degree of Yoga, some degree of purification of emotion, can make comprehensible what Goethe intends with his botany.
Because in this sense thought is something holy, with his thoughts man is on the Devachanic plane. The European is practically never on the Devachanic plane except when he is thinking mathematically. Certain kinds of artistic creation also rise up to the Devachanic plane. When Goethe attains to the highest heights as an artist he is only understood with great difficulty. In ‘Iphigenia’ and ‘Tasso’ he tried to introduce these passion-free thoughts; still more so in the drama ‘Die natürliche Tochter’. These dramas in particular have had a powerful effect on human beings who were strong and forceful. Such people shed tears over ‘Die natürliche Tochter.’
The counter-effect of thought which is on the Devachanic Plane is to be found on the Astral Plane. These thoughts work downwards on to the astral plane; other things work upwards. In the case of Fichte for instance the thought content in ‘Die natürliche Tochter’ worked on the astral plane, on his feeling, and reduced him to tears. This was the counter-effect of thought. Certain people were moved to the depths of their being through the influence of such pure thoughts. The counter-effect of action and feeling goes upwards; here it descends.
Even though thoughts seldom show themselves as such pure thoughts they are nevertheless always present as driving forces. Although different opinions give rise to much wrangling, the thoughts are there. If one is to live in thought on the Devachanic Plane, one must grasp thought in such a way that one develops feeling for the thought. Most people are in agreement with the first theosophical principle,59The first principle of the Theosophical Society founded by H.P. Blavatsky in 1875 runs: ‘To form a nucleus of the universal brotherhood of Humanity without distinction of race, creed, sex, caste or colour’. in so far as it is a thought. If one asks if he is also a representative of this in feeling, one would come to a different conclusion. Only when an opinion for which one stands is brought down to the astral plane, when it has become completely imbued with feeling, only then does the opinion become really effective. It is the aim of the Theosophical Movement to develop human beings so that they also bring life and feeling into what is inherent in its principles.
So let us recapitulate. The effect of all our outer actions is to be found on the Arupa Plane. In a life between birth and death we leave behind a whole skeleton of effects. From all that we have felt in life we leave the imprint on the Rupa Plane. From all that we have thought, an imprint is present on the Astral Plane. After death we go at first through Kamaloka and then reach the Rupa Plane. We come there when we have not yet had many such Devachanic thoughts. If we were to have only such thoughts we should already have become Chelas, occult pupils; then we should have the Devachanic Plane completely within us.
The Chela can remain on the astral plane; he is able to renounce Devachan because through his pure thoughts he has so clarified and strengthened his astral body that he can continue to make use of it. With us everything is dissolved in Kamaloka which has not yet been worked upon and ennobled by the ego. With savages the greater part is dissolved, with highly developed people the smallest. The ennobled astral body is taken with us into Devachan. Everything we have developed as our feeling life prepares us for a new life, works upon us. When we have united ourselves with all our deeds we are impelled towards our next incarnation. The part of the ego that has been made eternal, the I and the ennobled astral body, now returns and in the astral world unites itself again with a body that corresponds to what has not yet been ennobled. The preparation for union with an unfamiliar astral body is undertaken in Devachan. Then the etheric is added as a member. As a result of this arises the pre-vision of everything that awaits the human being. Just as when forsaking the physical body, memory awakens in the etheric and astral bodies of the immediate past and back to the time of birth, so now we have a preview of what is to come. Here something quite specific can occur: one can receive a shock which brings about idiocy. With a further descent the physical body is added.
Because thoughts are active only on the astral plane they are karmically the most intimate. They are creative through their own nature. Hence the saying holds good: What you think today you are tomorrow: The purer and more super-sensible the thought, the more one works creatively upon one's character.
Destiny is formed through yet other factors: feelings fashion the opportunities, actions fashion the form.
|
Manifestation |
Forces |
|
|
Physical Plane |
– Actions |
Arupa Plane |
|
Astral Plane |
– Feelings |
Rupa Plane |
|
Devachan Plane |
– Thoughts |
Astral Plane |
XXI
Um uns einen genauen Begriff von der Technik der Reinkarnation zu bilden, müssen wir uns zuerst mit einer Vorstellung bekanntmachen, die für die ganze Weltauffassung Bedeutung hat, nämlich mit dem Gesetz von Wirkung und Gegenwirkung. Eine jede Wirkung erzeugt ihre Gegenwirkung.
Was man in grober Weise wahrnehmen kann, nämlich wenn ich einen Menschen schlage und er schlägt zurück, also wenn auf einen Schlag ein Gegenschlag erfolgt, das ist auch in der ganzen Natur zu beobachten. In Newtons Werken ist das an vielen Stellen ausgesprochen. Das gilt auch durchaus auf dem okkulten Gebiete. Nicht immer ist die Gegenwirkung wahrnehmbar, aber eminent wahrnehmbar ist sie zum Beispiel, wenn man auf eine Kautschukkugel einen Druck ausübt. Je stärker der Druck, desto stärker ist auch die Gegenwirkung. Wenn nun in der Natur eine Wirkung wie Wärme entsteht, so muß diese Wärme an einer anderen Stelle der Umgebung entzogen werden; dort entsteht als Gegenwirkung Kälte.
Dieses Gesetz von Wirkung und Gegenwirkung gilt aber auch für die ganze geistige Welt, und es ist außerordentlich wichtig, dies zu wissen, wenn man Karma und Reinkarnation verstehen will. Eine Handlung findet auf dem physischen Plan ihren Ausdruck. Ein Gefühl zeigt sich nicht unmittelbar auf dem physischen Plan. Wenn ich mit einem Menschen in Freundschaft verbunden bin, so können wir physisch getrennt sein, so daß unser Gefühl sich äußerlich gar nicht kundgeben kann durch eine Handlung, und wir können uns doch lieb haben. Ein Gefühl hat seinen unmittelbaren Ausdruck auf dem Astralplan. Erst wenn das Gefühl in Handlung übergeht, findet es seinen Ausdruck auf dem physischen Plan. Diesen Unterschied müssen wir berücksichtigen. Wir müssen uns ganz klar darüber sein, daß eine jede Handlung, die auf dem physischen Plan stattfindet, irgendwo ihre Wirkung hat und dann auch eine Gegenwirkung hat. Es wird durch die Handlung immer eine Veränderung auf dem physischen Plan hervorgebracht.
Wenn wir die Welt tiefer begreifen wollen, so dürfen wir uns nicht allein beschränken auf das, was wir sehen können. Es liegen allen physischen Tatsachen Kräfte zugrunde, durch die sie geschehen. Wenn wir zum Beispiel den Aufbau eines Kristalls betrachten, so können wir seine Form, seine Farbe auf dem physischen Plan verfolgen. Aber es gehören ja Kräfte dazu, die ihn aufbauen. Diese Kräfte kann man nicht auf dem physischen Plan wahrnehmen. Diese Kräfte müssen erst auch da sein. Diese Kräfte, die auf dem physischen Plan die Formen machen, die dort gestaltend wirken, die sind selbst nicht auf dem physischen Plan.
Wenn wir versuchen, uns ganz meditativ zu versenken in einen Kristall, zum Beispiel in einen als Oktaeder geformten Kristall, wenn man ihn ganz untertauchen läßt in der Seele und sich innerlich der Form des Kristalls anpaßt, indem man vielleicht eine Stunde lang die Form des Kristalls auf sich wirken läßt und sie dann wegzusuggerieren vermag, dann gelangt man auf den Arupaplan... (Lücke im Text.) Wenn man also irgendeinen Kristall, zum Beispiel einen Bergkristall auf sich wirken läßt, dann die Formen in den Seelenneigungen behält und sie schließlich verschwinden läßt, dann ist man auf dem Arupaplan. Dadurch erfahren wir, daß die Kräfte, die den Kristall aufbauen, auf dem Arupaplan sind.
Alles was den Erscheinungen des physischen Planes als Kräfte zugrunde liegt, das finden wir auf dem Arupaplan. Zwar kann man durch solche Beobachtungen keine Vorstellungen gewinnen, die sich unmittelbar auf das menschliche Leben beziehen. Tatsächlich ist es sehr schwer, sich durch die Beobachtung der menschlichen Handlungen auf den Arupaplan zu versetzen, außer bei den Handlungen von Adepten. Aber wir haben einen sehr großen Gewinn, wenn wir von den rein physischen Reichen ausgehend, eine solche Prozedur, wie das sich Versenken in einen Kristall, vornehmen, weil namentlich im Kristall eine große Reinheit, eine große Keuschheit liegt. Es sind keine Triebe und Begierden in ihm.
Dieses Ideal, das der Mensch in der fernen Zukunft erreichen soll, erscheint in seiner ganzen Reinheit, wenn wir uns in das stumme Mineralreich vertiefen. Es besitzt ein stummer, unaufdringlicher, begierdeloser Stein gerade für den Okkultisten eine ungeheure Zauberkraft. Selbst in der Pflanzenwelt kann man nicht jene stumme, keusche Reinheit zum Gegenstand seiner Betrachtungen machen, wie in diesem ältesten Reiche.
Da nun auf dem physischen Plan Kräfte wirksam sind, die eigentlich auf dem Arupaplan vorhanden sind, so haben wir in der Welt des Physischen immer eine offene Seite, die Erscheinungen, und eine verborgene Seite, die Kräfte, zu betrachten. Wenn wir tätig sind auf dem physischen Plan, bewirken wir zunächst Erscheinungen, aber jede Handlung reicht auch tatsächlich bis auf den Arupaplan hinauf, und hat dort ihre Gegenwirkung. Taten auf dem physischen Plan prägen sich auf dem Arupaplan ein wie ein Namenszug eines Petschaftes und bleiben dort. Das Material des Arupaplanes ist ein feines, weiches, dauerhaftes, es ist Akasha, und die Handlungen des Menschen bleiben dort eingezeichnet vorhanden.
Wir kommen jetzt zu allen denjenigen Äußerungen des Menschen, welche Gefühle enthalten. Alle Gefühle, die der Mensch zum Ausdruck bringt, haben ebenso ihre Gegenwirkungen wie die Handlungen, nur reichen die Gefühle nicht hinauf bis zum Arupaplan, sondern finden ihre Gegenwirkung auf den unteren Partien des Devachanplanes, auf dem Rupaplan.
Tatsächlich ist dies schon aus einer gewissen Betrachtung der Natur herzuleiten. Wenn wir uns auf eine Pflanze in demselben Sinne konzentrieren wie auf einen Kristall, so müssen wir mit unserer Vorstellungskraft bei der Pflanze viel länger verweilen, denn wir müssen nicht nur die Form auf uns wirken lassen, sondern auch ihre innere Beweglichkeit, ihr Leben. So können wir dann auch bestimmte Erfahrungen machen, nur dauert es eben länger als beim Mineral. Man muß die Pflanze jeden Tag als wachsende Pflanze sehen. Wenn wir sie zuerst als kleines Pflänzchen auf uns wirken lassen und meditierend das Wachsen beobachten, bis sie Blüten und Früchte getrieben hat, dann dies nachwirken lassen, ihre sinnliche Form in uns auslöschen - jahrzehntelang könnte man dies üben -, dann wird das, was die Pflanze an Seelenkräften in uns ausgelöst hat, uns in die unteren Partien des Devachanplanes entrücken.
Nun müssen wir uns fragen: Welche Kraft wirkt in den Pflanzen und bedingt das Leben? - Könnten wir hineinkriechen in eine Pflanze, darinnen leben und mit der Pflanze groß werden, kann man sich so entselbsten und hineinkriechen in die Vegetation, dann hat man etwas kennengelernt von außen, was man innerlich recht gut kennt, nämlich das menschliche Gefühl: Lust und Leid, Trauer und Freude und so weiter. Könnte man die Lust aus sich heraussetzen, so würde man imstande sein, durch die Lust bloße mineralische Bestandteile wachsen zu lassen. Durch diese Kraft finden gewisse Jogis die Möglichkeit, das Wachstum der Pflanzen zu beeinflussen; sie haben aber diese Beobachtungen und Meditationen viele Jahre hindurch, ja durch viele Inkarnationen hindurch geübt.
Das Gefühl hat sein Gegenbild auf dem unteren Devachanplan. Auf die Pflanze hat der Mensch keinen Einfluß, wenn er nicht die Jogakräfte ausgebildet hat, aber auf die Mitmenschen können wir belebend wirken durch ein warmes Gefühl. Namentlich ein Erzieher von Kindern kann das beobachten. Wenn man in einer Unterrichtsstunde mit warmer Anteilnahme einem Kinde gegenübersteht, dann weiß man, welche belebende Kraft da das Gefühl hat. Auch sonst kann man vieles als eine Wirkung des Gefühls in der Welt beobachten. Da wo ein Anfang gemacht wird mit dem Wachstum, da wird auch das Gefühl in Anspruch genommen. Durch die Kunst wird ein Anfang zum Wachstum bei den Menschen gemacht. Der Künstler hat wenigstens den Anfang dessen in sich, was organisierende Kraft ist; wenigstens ein hochstehender Künstler, zum Beispiel der Schöpfer des Zeuskopfes. Es ist das künstlerische Schaffen im Zusammenhang mit den menschlichen Gefühlen etwas, das, wenn es höher gesteigert wäre, es möglich machen würde, Pflanzen wachsen zu lassen. Man sollte in der Theosophie wieder einen Anlaß geben zum Verständnis alles wahrhaft Künstlerischen, da wo es als Weltkulturbegriff im reinsten, edelsten Sinne erfaßt wird.
Alles was kombiniert ist auf dem physischen Plan, hat keinen Ätherkörper; aber alles was wächst, hat einen Ätherkörper. Wirkt der Mensch künstlerisch, anschauend oder bildend, so wirkt er auf den Ätherkörper. Ein künstlerisch gestaltetes Tongebilde oder ein Gemälde wirkt unmittelbar auf den Ätherkörper. Eine Tugend wirkt dagegen auf den Astralkörper. Manche edle Menschen, die aus dem Devachan zurückkommen, treffen, weil sie gar nichts getan haben zu einer im Sinne der Schönheit organisierenden Tätigkeit, einen Ätherkörper an, der gar nicht zu ihrem fortgeschrittenen Astralkörper paßt. Daher geschieht es, daß viele Menschen, die in der letzten Inkarnation sehr heilig gelebt haben, aber ohne sich mit dem äußerlich sinnlich Edlen zu befassen, bei der Reinkarnation eine Furcht vor der Inkarnation haben, weil ihr Ätherkörper sich nicht durch das sinnlich Schöne veredelt hat.
Das bewirkt sehr häufig eine Scheu vor der Inkarnation, und im extremen Fall bei der Reinkarnation den Idiotismus. Wenn nun der Mensch all die Nachteile seines Ätherkörpers in einem Idiotenleben durchmacht, so gleicht sich das in der folgenden Inkarnation aus. Weil der Mensch bei seiner Inkarnation, bei der Geburt, einen Schock bekommt, wenn er nicht seinen Ätherkörper durch die Einwirkung des sinnlich Schönen veredelt hat, darum hat man in der Freimaurerei als zweites Prinzip die Schönheit aufgenommen. Weisheit, Schönheit und Gewalt oder Stärke sind die drei aufbauenden Kräfte; sie sollen entwickelt werden. Wer alle drei besitzt, der wird ein Mensch, der auch mit allen drei Körpern in die nächste Inkarnation hineinpaßt.
Diese Dinge erlegen uns die Pflicht auf, gerade die künstlerische Betätigung in das theosophische Leben wieder einzuführen. Das ist auch jetzt in die Strömung der theosophischen Bewegung aufgenommen. Die bloßen Lehren sollten anfangs auf den Astralkörper wirken. Jetzt soll auch das Gefühl den Ätherkörper beeinflussen. Die großen Lehren werden nicht nur gesprochen, sondern gebaut, gemalt, gemeiBelt. Wenn wir eine Welt um uns haben, die aufgebaut ist in Stilen der großen theosophischen Bewegung, dann haben wir viel getan. Das Christentum ist nicht nur im Kanon gegeben, sondern von Michelangelo, Rafjael, Leonardo gemalt und in den gotischen Domen auch gebaut worden. Dann kam das musikalische Element herauf, in das das Christentum hineinwuchs, nachdem es sich verinnerlicht hatte.
Nach der Welt der Gefühle kommen wir herauf in die Welt des Gedankens. Wenn der Mensch einen reinen Gedanken faßt, dann kommt er in eine andere Lage als durch seine Gefühle und seine Handlungen. Denn wer einen reinen Gedanken faßt, erzeugt durch diesen Gedanken auch eine Gegenwirkung. Europäer haben sehr selten solch einen reinen Gedanken, sondern die Gedanken sind meistens getrübt durch Instinkte, Begierden und Leidenschaften. Zumeist gibt es bei den Europäern nur einen Fall, wo sie reine Gedanken haben, nämlich in der Mathematik. Wenn die Menschen rechnen, sind sie mit ihren Leidenschaften sehr wenig dabei. Weil die meisten Menschen überall Gefühl und Kritik haben wollen, lieben sie die Mathematik nicht. Darüber kann man nicht parlamentarisch abstimmen. Die mathematische Wahrheit erkennt der Mensch durch die Wahrheit selbst, ein Problem kann man nur in einer Weise lösen. Ob einer oder eine Million Menschen entscheiden, es muß das Problem immer gleich gelöst werden. Wir würden nirgends Majoritätsbeschlüsse brauchen, wenn es möglich wäre, auf allen Gebieten so leidenschaftslos und objektiv zu entscheiden wie in der Mathematik. Darauf kann man in Europa nur als auf ein Ideal hindeuten, daß einmal in solch leidenschaftsloser, objektiver Weise auch auf anderen Gebieten des Lebens geurteilt werden wird.
Die Forscher würden sich gar nicht streiten, wenn sie die Faktoren völlig objektiv in Betracht ziehen würden, denn die Wahrheit kann nicht in verschiedener Weise an den Menschen herantreten. Die Menschen sind verschiedener Meinung, weil sie mit ihren Instinkten und Leidenschaften auf verschiedene Weise an ihren Vorstellungen beteiligt sind. Haeckel hat andere Instinkte als Wasmann, daher urteilen beide verschieden. Richtig philosophisch, im höchsten Sinne des Wortes, ist über die menschlichen Angelegenheiten in keiner Philosophie so objektiv in der Reinheit mathematischer Urteile gesprochen worden wie in der Vedantaphilosophie. Wer sich da einlebt, der weiß, was es heißt: Ich brauche keinen anderen, um zu wissen, ob etwas wahr ist. - Wer sich wirklich zu diesem klaren, leidenschaftslosen Denken erhebt, der braucht keine andere Meinung.
Heraklit und Hegel waren gereinigter von ihren Leidenschaften als Du Bois-Reymond, Herbert Spencer und Haeckel, deshalb stehen sie höher. Es gibt verschiedene Standpunkte und Urteile, aber nicht wirklich einander widersprechende Wahrheiten. Haeckels Wahrheit kriecht am Boden; die Vedantaweisheit erhebt sich in leidenschaftslose Reinheit und überschaut von da oben die Dinge. Sie widerspricht nicht dem Materialismus, sondern hat einen höheren Standpunkt als der Materialismus. Goethe hat in seiner «Metamorphose der Pflanzen» versucht, eine solche leidenschaftslose Form zu schaffen, wie der Mathematiker sie schafft. Er wollte dadurch tatsächlich solche leidenschaftslosen Gedanken schaffen und den mathematischen Geist in die höheren Gebiete hineinbringen. Nur etwas Joga, etwas Reinigung von Affekten kann verständlich machen, was Goethe mit seiner Botanik meint.
Dadurch, daß der Gedanke in solcher Weise heilig ist, ist man mit seinen Gedanken auf-dem Devachanplan. Der Europäer ist fast nie anders auf dem Devachanplan, als wenn er rechnet. Gewisse Partien des künstlerischen Schaffens steigen auch zum Devachanplan hinauf. Wo Goethe auf den höchsten Höhen als Künstler anlangt, wird er sehr schwer verstanden. Er hat in «Iphigenie» und «Tasso» versucht, diesen leidenschaftslosen Gedanken hineinzubringen; noch mehr aber in dem Drama «Die natürliche Tochter». Gerade diese Dramen haben eine gewaltige Wirkung gehabt auf Menschen, welche stark und energisch waren. Solche haben über «Die natürliche Tochter» Tränen vergossen.
Die Gegenwirkung eines solchen Gedankens, der auf dem Devachanplan ist, findet sich auf dem Astralplan. Diese Gedanken wirken hinunter auf den Astralplan, die anderen Dinge wirken hinauf. Zum Beispiel bei Fichte wirkte das Gedankeninhaltliche in «Die natürliche Tochter» auf den Astralplan, auf sein Gefühl, und brachte ihn bis zu Tränen. Das war die Gegenwirkung des Gedankens. Einige Menschen werden am tiefsten ergriffen durch die Einwirkung solch reiner Gedanken. Bei der Handlung und beim Gefühl geht die Gegenwirkung hinauf, hier geht sie hinunter.
Wenn auch die Gedanken selten sich als solche reine Gedanken zeigen, so sind sie doch als treibende Kräfte immer vorhanden. Wenn auch viel Zank unter den Meinungen ist, so sind die Gedanken doch da. Der Mensch muß nun, wenn er in dem Gedanken auf dem Devachanplan lebt, diesen Gedanken auch so erfassen, daß er ein Gefühl bekommt für den Gedanken. Die meisten Menschen sind mit dem ersten theosophischen Grundsatz einverstanden, insofern er eine Meinung ist. Wenn man aber fragt, ob sie ihn auch mit dem Gefühl vertreten, dann wird man zu einem anderen Urteil kommen. Erst wenn man eine Meinung, zu der man sich bekennt, auf den Astralplan heruntergebracht hat, hat sich selbst das Gefühl damit ganz durchdrungen; dann wird die Meinung erst wirklich tätig. Die theosophische Bewegung will die Menschen entwickeln, sie auch mit ihrem Leben und Gefühl dahin zu bringen, wo ihre Grundsätze sind.
Rekapitulieren wir also. Von allen unseren äußeren Handlungen ist eine Wirkung auf dem Arupaplan. Ein ganzes Gerippe von Wirkungen lassen wir auf dem Arupaplan in einem Leben zwischen Geburt und Tod zurück. Von alledem, was wir im Leben gefühlt haben, ist ein Abdruck vorhanden auf dem Rupaplan. Von alledem, was wir gedacht haben, ist ein Abdruck auf dem Astralplan vorhanden. Nach dem Tode gehen wir zuerst durch Kamaloka und gelangen dann auf den Rupaplan. Wir kommen dann dahin, wenn wir noch nicht sehr viele solche Devachangedanken gefaßt haben. Haben wir einmal zur solche Devachangedanken, so sind wir schon Chela, Geheimschüler, geworden, dann haben wir den Devachanplan schon ganz in uns.
Der Chela kann auf dem astralen Plan bleiben, er leistet den Verzicht auf Devachan, weil er durch seine reinen Gedanken seinen Astralkörper so geläutert und gefestigt hat, daß er ihn weiter benutzen kann. Bei uns löst sich alles das im Kamaloka auf, was noch nicht vom Ich bearbeitet und veredelt ist. Beim Wilden löst sich der größte Teil, beim hochentwickelten Menschen der geringste Teil auf. Der schon veredelte Astralleib wird nach Devachan mitgenommen. Alles was wir als unser Gefühlsleben entwickelt haben, das präpariert uns zu einem neuen Leben, arbeitet an uns. Wenn wir uns mit allen unseren Handlungen vereinigt haben, werden wir zurückgestoßen zu unserer nächsten Inkarnation. Der ewiggemachte Ichteil - das Ich und der veredelte Astralleib - kommt nun zurück und gliedert sich im Astralen wieder einen solchen Leib an, der dem entspricht, was noch nicht veredelt ist. Die Vorbereitung dazu, um sich ein fremdes Astralglied anzugliedern, wird eben im Devachan erworben. Dann gliedert er sich den Ätherleib an. Infolgedessen taucht die Vorschau auf alles auf, was den Menschen erwartet. Geradeso wie beim Verlassen des physischen Körpers im Ätherkörper und Astralkörper das Gedächtnis erwacht für die unmittelbare Vergangenheit bis zur Geburt, so jetzt die Vorschau auf das Kommende. Nun kann hier manchmal etwas Besonderes eintreten: man kann einen Schock bekommen, der die Idiotie bewirkt. - Beim weiteren Heruntergehen wird der physische Körper angegliedert.
Weil die Gedanken nur auf dem Astralplan wirken, sind sie karmisch das Intimste. Sie sind das Schöpferische durch sich selbst. Deshalb gilt der Spruch: Was du heute denkst, bist du morgen! - Je reiner und übersinnlicher der Gedanke ist, desto mehr wird man Schöpfer seines Charakters.
Das Schicksal bildet sich noch durch andere Faktoren: die Gefühle bilden die Gelegenheiten, die Handlungen bilden die Form.
| Erscheinung | Kräfte | |
|---|---|---|
| Physischer Plan | Handlungen | Arupaplan |
| Astralplan | Gefühle | Rupaplan |
| Devachanplan | Gedanken | Astralplan |
XXI
In order to form a precise concept of the technique of reincarnation, we must first familiarize ourselves with an idea that is significant for our entire worldview, namely the law of action and reaction. Every action produces a reaction.
What can be observed in a crude way, namely when I strike a person and he strikes back, i.e., when a counterstrike follows a strike, can also be observed throughout nature. This is expressed in many places in Newton's works. It also applies to the occult realm. The reaction is not always perceptible, but it is eminently perceptible, for example, when pressure is exerted on a rubber ball. The stronger the pressure, the stronger the reaction. When an effect such as heat arises in nature, this heat must be removed from another part of the environment; there, cold arises as a reaction.
This law of action and reaction also applies to the entire spiritual world, and it is extremely important to know this if one wants to understand karma and reincarnation. An action finds its expression on the physical plane. A feeling does not manifest itself directly on the physical plane. If I am connected to a person in friendship, we may be physically separated, so that our feelings cannot be expressed outwardly through an action, and yet we can still love each other. A feeling finds its immediate expression on the astral plane. Only when the feeling is translated into action does it find its expression on the physical plane. We must take this difference into account. We must be very clear that every action that takes place on the physical plane has an effect somewhere and then also has a counter-effect. Action always brings about a change on the physical plane.
If we want to understand the world more deeply, we must not limit ourselves to what we can see. All physical facts are based on forces that cause them to happen. For example, when we look at the structure of a crystal, we can observe its shape and color on the physical plane. But there are forces involved in building it. These forces cannot be perceived on the physical plane. These forces must also be present first. These forces, which create the forms on the physical plane, which have a formative effect there, are themselves not on the physical plane.
If we try to immerse ourselves meditatively in a crystal, for example, in a crystal shaped like an octahedron, if we allow it to submerge completely in our soul and adapt ourselves inwardly to the shape of the crystal, perhaps by allowing the shape of the crystal to work on us for an hour and then being able to suggest it away, then we reach the Arupa plane... (Gap in the text.) So if we allow any crystal, for example a rock crystal, to work on us, then retain the forms in the inclinations of the soul and finally let them disappear, then we are on the Arupa plane. Through this we learn that the forces that build up the crystal are on the Arupa plane.
Everything that underlies the phenomena of the physical plane as forces can be found on the Arupa plane. It is true that such observations do not provide any insights that are directly relevant to human life. In fact, it is very difficult to transport oneself to the Arupa plane by observing human actions, except in the case of the actions of adepts. But we gain a great deal when we start from the purely physical realms and undertake a procedure such as immersing ourselves in a crystal, because there is great purity and chastity in the crystal. There are no instincts or desires in it.
This ideal, which human beings are to achieve in the distant future, appears in all its purity when we immerse ourselves in the silent mineral kingdom. A silent, unobtrusive, desireless stone possesses an enormous magical power, especially for the occultist. Even in the plant world, one cannot make that silent, chaste purity the object of one's contemplation as in this oldest kingdom.
Since forces that actually exist on the Arupa plane are now effective on the physical plane, we always have to consider two sides of the physical world: the visible side, which is phenomena, and the hidden side, which is forces. When we are active on the physical plane, we initially cause phenomena, but every action actually extends up to the Arupa plane, where it has its counteraction. Actions on the physical plane are imprinted on the arupa plane like the signature of a seal and remain there. The material of the arupa plane is fine, soft, and permanent; it is akasha, and human actions remain inscribed there.
We now come to all those expressions of human beings that contain feelings. All feelings expressed by human beings have their counteractions just like actions, but feelings do not reach up to the Arupa plane; instead, they find their counteraction in the lower parts of the Devachan plane, on the Rupa plane.
In fact, this can already be deduced from a certain observation of nature. If we concentrate on a plant in the same way as we do on a crystal, we have to linger much longer with our imagination on the plant, because we have to let not only its form work on us, but also its inner mobility, its life. In this way we can also have certain experiences, but it takes longer than with the mineral. We have to see the plant every day as a growing plant. If we first allow it to work on us as a small plant and meditatively observe its growth until it has produced flowers and fruit, then let this have an after-effect, erasing its sensual form within us – one could practice this for decades – then what the plant has triggered in us in terms of soul forces will transport us to the lower parts of the Devachan plane.
Now we must ask ourselves: What force is at work in plants and determines life? — If we could crawl into a plant, live inside it, and grow up with the plant, if we could detach ourselves and crawl into the vegetation, then we would have learned something from the outside that we know quite well from the inside, namely human feelings: pleasure and pain, sorrow and joy, and so on. If one could remove pleasure from oneself, one would be able to make mere mineral components grow through pleasure. Through this power, certain yogis find it possible to influence the growth of plants; but they have practiced these observations and meditations for many years, indeed through many incarnations.
Feeling has its counterpart on the lower Devachan plane. Humans have no influence on plants unless they have developed yogic powers, but we can have an invigorating effect on our fellow human beings through warm feelings. Educators of children in particular can observe this. When you face a child with warm sympathy in a lesson, you know what an invigorating power feeling has. In other ways, too, you can observe many things as an effect of feeling in the world. Where growth begins, feeling is also called upon. Through art, a beginning is made for growth in human beings. The artist has at least the beginning of what is organizing power within him; at least a high-ranking artist, for example, the creator of the head of Zeus. Artistic creation in connection with human feelings is something that, if it were heightened, would make it possible to grow plants. Theosophy should once again provide an opportunity for understanding everything that is truly artistic, where it is grasped as a concept of world culture in the purest, noblest sense.
Everything that is combined on the physical plane has no etheric body; but everything that grows has an etheric body. When a person works artistically, whether contemplating or creating, they are working on the etheric body. An artistically designed clay model or a painting has a direct effect on the etheric body. A virtue, on the other hand, has an effect on the astral body. Some noble people who return from Devachan, because they have done nothing to organize themselves in the sense of beauty, encounter an etheric body that does not match their advanced astral body at all. This is why many people who lived very saintly lives in their last incarnation, but without engaging in anything outwardly sensual, are afraid of incarnation when they reincarnate, because their etheric body has not been ennobled by sensual beauty.
This very often causes a fear of incarnation and, in extreme cases, idiocy in reincarnation. If a person experiences all the disadvantages of their etheric body in an idiotic life, this is compensated for in the following incarnation. Because a person experiences a shock at the time of their incarnation, at birth, if they have not ennobled their etheric body through the influence of sensual beauty, beauty has been adopted as the second principle in Freemasonry. Wisdom, beauty, and power or strength are the three constructive forces; they should be developed. Those who possess all three will become human beings who fit into the next incarnation with all three bodies.
These things impose on us the duty to reintroduce artistic activity into theosophical life. This has now also been incorporated into the current of the theosophical movement. In the beginning, the mere teachings were supposed to act on the astral body. Now, feeling should also influence the etheric body. The great teachings are not only spoken, but also built, painted, and carved. If we have a world around us that is built in the styles of the great theosophical movement, then we have accomplished a great deal. Christianity is not only given in the canon, but has also been painted by Michelangelo, Raphael, and Leonardo, and built in Gothic cathedrals. Then came the musical element, into which Christianity grew after it had been internalized.
After the world of feelings, we ascend into the world of thought. When a person conceives a pure thought, they enter a different state than through their feelings and actions. For whoever conceives a pure thought also generates a counteraction through that thought. Europeans very rarely have such pure thoughts; instead, their thoughts are mostly clouded by instincts, desires, and passions. For the most part, there is only one case in which Europeans have pure thoughts, namely in mathematics. When people calculate, their passions are very much absent. Because most people want to have feelings and criticism everywhere, they do not love mathematics. This cannot be decided by parliamentary vote. Human beings recognize mathematical truth through truth itself; a problem can only be solved in one way. Whether one person or a million people decide, the problem must always be solved in the same way. We would not need majority decisions anywhere if it were possible to decide as dispassionately and objectively in all areas as in mathematics. In Europe, this can only be pointed to as an ideal, that one day judgments will also be made in such a dispassionate, objective manner in other areas of life.
Researchers would not argue at all if they considered the factors completely objectively, because the truth cannot approach people in different ways. People have different opinions because their instincts and passions involve them in their ideas in different ways. Haeckel has different instincts than Wasmann, so they both judge differently. In the highest sense of the word, no philosophy has spoken about human affairs as objectively in the purity of mathematical judgments as Vedanta philosophy. Those who immerse themselves in it know what it means: I don't need anyone else to know whether something is true. Those who truly rise to this clear, dispassionate thinking need no other opinion.
Heraclitus and Hegel were more purified of their passions than Du Bois-Reymond, Herbert Spencer, and Haeckel, which is why they stand higher. There are different points of view and judgments, but not really contradictory truths. Haeckel's truth crawls on the ground; Vedanta wisdom rises in dispassionate purity and surveys things from above. It does not contradict materialism, but has a higher standpoint than materialism. In his “Metamorphosis of Plants,” Goethe attempted to create such a dispassionate form as the mathematician creates. He actually wanted to create such dispassionate thoughts and bring the mathematical spirit into the higher realms. Only a little yoga, a little purification of emotions, can make it understandable what Goethe means by his botany.
Because thought is sacred in this way, one is on the Devachan plane with one's thoughts. Europeans are almost never on the Devachan plane except when they are calculating. Certain areas of artistic creation also ascend to the Devachan plane. When Goethe reaches the highest heights as an artist, he becomes very difficult to understand. He attempted to introduce this dispassionate thought in “Iphigenia” and “Tasso,” but even more so in the drama “The Natural Daughter.” It was precisely these dramas that had a powerful effect on people who were strong and energetic. Such people shed tears over “The Natural Daughter.”
The counteraction of such a thought, which is on the Devachan plane, is found on the astral plane. These thoughts act downwards on the astral plane, the other things act upwards. For example, in Fichte's case, the content of the thoughts in “The Natural Daughter” acted on the astral plane, on his feelings, and brought him to tears. That was the counteraction of the thought. Some people are most deeply moved by the influence of such pure thoughts. In action and feeling, the counteraction goes upward; here it goes downward.
Even if thoughts rarely show themselves as such pure thoughts, they are always present as driving forces. Even if there is much quarreling among opinions, the thoughts are still there. When a person lives in thought on the devachanic plane, they must also grasp this thought in such a way that they develop a feeling for it. Most people agree with the first theosophical principle insofar as it is an opinion. But if one asks whether they also support it with feeling, one will come to a different conclusion. Only when one has brought an opinion to which one professes to believe down to the astral plane has one's own feeling become completely imbued with it; only then does the opinion become truly active. The theosophical movement wants to develop people, to bring them with their lives and feelings to where their principles are.
Let us recapitulate. All our outer actions have an effect on the arupa plane. We leave behind a whole skeleton of effects on the arupa plane in a life between birth and death. Everything we have felt in life leaves an imprint on the rupaplan. Everything we have thought leaves an imprint on the astral plane. After death, we first pass through Kamaloka and then arrive on the Rupaplan. We arrive there if we have not yet conceived very many such Devachan thoughts. Once we have conceived such Devachan thoughts, we have already become Chelas, secret disciples, and then we already have the Devachan plan completely within us.
The chela can remain on the astral plane; he renounces Devachan because his pure thoughts have purified and strengthened his astral body to such an extent that he can continue to use it. In our case, everything that has not yet been processed and refined by the ego dissolves in Kamaloka. In the savage, most of it dissolves; in the highly developed human being, the least of it dissolves. The astral body that has already been refined is taken along after Devachan. Everything we have developed as our emotional life prepares us for a new life and works on us. When we have united with all our actions, we are pushed back to our next incarnation. The eternal part of the self—the self and the refined astral body—now returns and rejoins itself in the astral plane to a body that corresponds to what has not yet been refined. The preparation for joining a foreign astral limb is acquired in Devachan. Then it joins itself to the etheric body. As a result, a preview of everything that awaits the human being emerges. Just as when leaving the physical body in the etheric body and astral body, the memory awakens for the immediate past up to birth, so now the preview of what is to come. Now, something special can sometimes happen here: one can experience a shock that causes idiocy. - As one descends further, the physical body is attached.
Because thoughts only have an effect on the astral plane, they are karmically the most intimate. They are creative in themselves. That is why the saying applies: What you think today, you will be tomorrow! The purer and more supersensible the thought, the more one becomes the creator of one's character.
Destiny is also shaped by other factors: feelings create opportunities, actions create form.
| Appearance | Powers | |
|---|---|---|
| Physical plane | Actions | Arupa plane |
| Astral plane | Feelings | Rupa plane |
| Devachan plane | Thoughts | Astral plane |