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The Rudolf Steiner Archive

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The Evolution of Consciousness
GA 227

27 August 1923, Penmaenmawr

9. Experiences between Death and Rebirth

I began my lecture yesterday with a brief outline of a man's experiences in sleep, and of how in a certain sense they presage his experiences after death. These sleep-experiences lie beyond the so-called threshold which, in course of our days here, has often been mentioned. The experiences I am now going to describe are gone through by all human beings when asleep, though they do not rise up into ordinary consciousness in life on Earth, but are accessible only to Imagination, Inspiration and Intuition. Because they do not enter consciousness, we should not believe they do not exist; they do exist, and we go through them. If I am allowed a simile—it is as though a man were led through a room blindfold. He does not see anything, but he has to exert himself to walk, and he can have some experience of many things in the room, although he cannot see them. What I am going to describe concerning the time between going to sleep and waking is plunged, as it were, in darkness, since the consciousness is blind to it, but it is positively lived through by human beings, and the effects of all we experience in sleep enter our waking life. Thus we understand rightly what anyone goes through, from the time of waking until going to sleep, only when we look upon it as combining the after-effect of his last sleep with whatever he does through his physical and etheric bodies during the day.

Now when a man goes to sleep, at first an indefinite feeling of anxiety comes over him. In ordinary life on Earth this anxiety does not rise into consciousness, does not actually manifest; but it is there as a process in the man's astral body and Ego, and he carries over its results into his waking state during the next day. If this anxiety were not carried over, were not to work in waking life as a force in physical body and etheric body, the man would be unable to hold together his physical constitution so that, for example, it may secrete salts and similar substances in the right way. This secretion, necessary for the organism, is throughout an effect of subconscious anxiety during the life of sleep. First of all in sleep, therefore, we enter what I might call a sphere of anxiety.

Then a condition arises in the soul like a continuous swinging to and fro, from a state of inner tranquillity to one of uneasiness—such a movement to and fro that, if the man were conscious of it, he might believe he was alternately beginning to faint and then recovering. Thus the anxiety sets going a constant alternation between self-control and the losing of it.

Thirdly comes a feeling of standing on the brink of an abyss with the ground giving way under one’s feet and that at any moment one might fall into the depths.

You see that at this moment when a man is falling asleep, conditions in the Cosmos are already beginning to rise from the physical to the moral. For the second state we enter on going to sleep can be properly judged only when we recognise that moral laws in the Cosmos have the validity of natural laws on Earth—only, that is, when we feel their reality with the same certainty we have in speaking of a stone falling to the ground, or of an engine driven by its steam. Nevertheless, in earthly life, because a man's strength is still limited, he is for the present protected by the kindly guidance of the world from experiencing consciously all that he goes through unconsciously every night.

The ordering of the Cosmos is such that even the things which shine out in the greatest beauty, the most lofty splendour, must have their roots in sorrow, suffering and renunciation. In the background of every beautiful appearance are pain and self-denial. In the universe this is just as inevitable as that the angles of a triangle should add up to 18o degrees. It is mere foolishness to ask why the Gods have not so organised the Cosmos that it would give men pleasure only. They bring about necessities. This was indeed divined in the Egyptian Mysteries, for example. They called the conscious perception of what occurs in sleep—the anxiety, the swinging to and fro between keeping hold of oneself and become powerless, and the standing on the brink of an abyss—the world of the three iron necessities.

These experiences during sleep produce in the man, again unconsciously, a profound yearning towards the divine which he then feels to be filling, penetrating, permeating, the whole Cosmos. For him, then, the Cosmos resolves itself into a kind of hovering, weaving, ever-moving cloud-formation, in which one is living, able at every moment to feel oneself alive, but at the same time realising that at any moment one could be submerged in all this weaving and living. A man feels himself interwoven with the weaving, surging movement of the divine throughout the world. And in the pantheistic feeling for God which comes to every healthy human being during waking life, there is the aftermath, the consequence, of the pantheistic feeling for God which is experienced unconsciously during sleep. A man then feels his soul to be filled with an inner unconscious conviction, born, one might say, out of anxiety and powerlessness; and filled also with something like an inner force of gravity in place of the ordinary gravity of the physical world.

The Rosicrucian mystery-teachings gave expression to what comes over a man when he sinks into the realm of the three iron necessities. The experience that would come to the pupils immediately after going to sleep was explained. They were told: Your daytime experiences sink into moving, floating cloud-formations, but these reveal themselves as having the nature of beings. You yourself are interwoven with these clouds, and you hover in anxiety and powerlessness on the edge of an abyss. But you have already discovered what then should be brought to your consciousness in three words—words which should pervade your whole soul: Ex Deo nascimur. This Ex Deo nascimur, so vague for ordinary consciousness, but raised into consciousness for students of the new Mysteries, is what a man first experiences on entering the state of sleep.

Later in these lectures we shall see how this Ex Deo nascimur plays an historic part also in the world-evolution of mankind. What I am now describing is the part it plays during earthly existence in the life of each single man, personally, individually.

If the man continues to sleep, the next stage is that the ordinary view of the Cosmos, as seen from the Earth, ceases. Whereas at night the Earth the glittering, shining stars are there for him, together with the Moon, and by day the Sun playing upon his senses, at a certain moment during sleep he sees how this whole starry world vanishes. The stars cease as physical entities, but in the places where they appeared physically to the senses there come forth from their rays—which have vanished—the genii, the spirits, the gods, of the stars. For conscious Inspiration the Cosmos changes into a speaking universe, declaring itself through the music of the spheres and the cosmic word. The Cosmos is then made up of living spiritual beings, in place of the Cosmos visible to the senses from the Earth.

This is experienced in such a way that, if a man became conscious of it, he would feel as if the whole spiritual Cosmos, from every side, was pronouncing judgment on what he has made of himself as a human being through all his deeds, both good and evil. He would feel that in his human worth he was bound up with the Cosmos.

What comes to him first of all, however—and if he could experience it consciously, as Inspiration does, he would notice this—is bewildering, and he has need of a guide. In the present period of human evolution this guide appears if, during life on Earth, a man has woven in his soul and heart a thread uniting him with the Mystery of Golgotha; if, that is, he has created a bond with the Christ, who, as Jesus, went through the Mystery of Golgotha. The feeling that immediately lays hold of a man at the present time—we will speak tomorrow of other epochs—is that, in the sphere he now enters, his bewildered soul would surely disintegrate if the Being who has come to be the very life of his conceptions and feelings, and of the impulses of his heart—if the Christ were not to be his Guide.

The approach of the Christ as Guide—who in this sphere must be conceived of as connected with the life of the Sun, just as the man is connected with earthly life—is felt again in the same way that it was when a medieval Mystery School brought it before the souls of the pupils with the words: In Christo morimur. For the feeling is that the soul must perish should it not die in Christ, thereby dying into cosmic life.

In this way a man lives through the experiences of sleep. After perceiving the stars of the Cosmos in their essential being, and because he cannot attain to conscious wakefulness in this sphere, a longing comes over him to return to the sphere where he is conscious. That is why we wake; it is the force by which we are awakened. We develop an unconscious feeling that, because of what we have absorbed from the real being of the stars, from the star Gods, we shall not be spiritually empty when we wake; for we bring down with us, into the daily life of the body, the spirit dwelling in our soul.

The pupils in the medieval Mystery Centres were made aware of this feeling, the third in the series of nightly, personal experiences of human beings on Earth, by a third saying: Per spiritum sanctum reviviscimus. This threefold experience of the spiritual world lying beyond the Guardian of the Threshold—who is ignored only by men of the present epoch—is thus perceptible in three stages, and at the same time they imprint on the human soul what can truly be called the Trinity—the Trinity which permeates spiritual life, weaving and living throughout it.

What I have been describing here is experienced by a man every night in a picture, and into this picture are woven his daytime experiences, going backwards in time. Just as we find our earthly experiences interwoven with those of natural processes during waking life, so during the night we experience this backward repetition interwoven with memories of the starry world. But all this is at first a picture.

This can be realised only when a man has gone through the gate of death. Here on Earth it is a picture experienced backwards. It becomes real only when, after three or four days, we have completed the panoramic survey of our memories described yesterday, and we enter the spiritual world no longer in terms of pictures, as we do every night, but in reality.


If anyone wishes to bring before his soul with a right understanding the experiences that are gone through consciously after the gate of death is passed, the following must be borne in mind. The Gods, the spiritual Beings we meet from the metamorphosed stars, take a different cosmic direction in their lives from that followed by human beings in earthly existence. Here we touch on a very important truth about the spiritual worlds, though it is not generally recognised when the spiritual worlds are spoken of theoretically and with little perception. When we are conscious as earthly men in earthly existence, we have a physical body and an etheric body so organised that a later experience always follows an earlier one and we find ourselves carried along in a particular stream of time. It is characteristic of our physical and etheric bodies to take this direction in the Cosmos. In so far as we are human beings, we experience everything in this sequence.

Those beings whom we met on rising to life between death and rebirth—when we discover the reality behind the pictures of our sleep-experience—move and come towards us always from the opposite direction. So that, in accordance with what in earthly life is called time, we must say: The Gods have spiritual bodies—one could equally well say, bodies of light—with which they move from the most distant future towards the past.

During the time between death and rebirth our bodies are of this same nature; we acquire them just as here on Earth we acquire the physical substance of our physical body. Divine bodies clothe us, and with them we draw round us what in my book Theosophy I have called Spirit-Man and Life-Spirit. By so doing we find our direction reversed, and so we live through our life backwards until we reach our birth and conception. In life on Earth we start from birth or conception, and—if we think of a circle—during existence on Earth we complete the top half. When that existence is over, we return through the lower half of the circle to our birth and conception. Just as on leaving our home we might walk in a certain direction and return, completing a circle in space, so—since in the world we enter after death there is no space—we have now to complete a circle in time. In time, it is a going out and coming back. Between birth and death we go out and then, having had this experience, we go backwards through the experiences of our nights as spiritual realities, until we return to the point of time at which we started.

In this materialistically thinking age little is said about such circles of life, and we have to go back in human evolution on Earth if we are to find words to express what really happens. If we turn to the old Oriental wisdom, with its less conscious insight into things than we have to-day, and its dreamlike clairvoyance, we find there a wonderful expression, evidently derived from an insight we can recover if we cross the threshold with real understanding, and pass the Guardian consciously when entering the spiritual world.

When the spiritual world is described in theories built up at any rate half-intellectually, it is not far removed from a materialistic picture of the Cosmos. It shows a human being as beginning his life at birth, then becoming a child and later a youth or young girl, growing older and approaching death—and then on and on in a straight line which naturally is never brought to an end. Anyone with knowledge of Initiation knows how nonsensical it is to talk of an end. This road has no ending: it turns back on itself. And the wonderful expression used by the old Oriental Initiates to describe this fact is “the wheel of births”.

There is much talk of this “wheel of births”, but little of it nowadays points to the truth. In fact we have accomplished the first revolution of this wheel at the end of our journey around the stars, which takes about one-third of our whole earthly life—the time, that is, we spend in sleep on Earth. We have then completed the first revolution, and in the life between death and rebirth we can await further revolutions of the wheel.

That is how it is when, with knowledge awakened through Imagination, Inspiration and Intuition, we make our way into the worlds lying behind the veil of the sense-world. These are worlds that once, in a remote period of evolution, were open to man as a heritage from a past age, when he associated with divine-spiritual Beings in the way described. It is only when some insight into the spiritual worlds takes us back to ancient times, when people knew about these worlds, that it becomes possible to understand all that has come down to us from the old wisdom. And then we are filled with wonder at this primeval wisdom of mankind. So that anyone who has received Initiation at the present time can do no other than look up to those ancient days of man's earthly existence with admiration, with reverence.

Something else can be seen from this—that only through the Spiritual Science of to-day can we arrive again at the true form in which things were perceived of old. People who want to shut out modern Spiritual Science have no means of understanding the language spoken by those who possessed the primeval wisdom of mankind; hence they are fundamentally unable to picture things historically. Those who know nothing of the spiritual world are often quite naive in the way they expound and interpret the old records of primeval peoples. So, in documents which perhaps contain primeval wisdom now obscured, we find ringing out such wonderful words as “the wheel of births”. These words must be understood by rediscovering the reality to which they allude. People who want to give a picture of the true history of mankind on Earth must therefore not shrink from first learning to know the meaning of the language used in those far-off days.

I might very well have begun by picturing the historical evolution of mankind in the terms used in the ancient records; but then you would not have heard words used merely as words, as they so often are in the world to-day. Hence, if one is to give a true picture of that part of the world of reality lived through by a man during his historical period, one has to start by describing his relation to the spiritual worlds. For only in this way are we enabled to find our way about in the language used, and in all that was done in those ancient times to maintain a connection with the spiritual worlds.

Yesterday I described how the Druid priests set up stones and screened them in such a way that, by gazing into the shadow thrown within this structure and looking through the stones, they could gain information concerning the will of the spiritual worlds which impressed itself into the physical. But something else also was connected with this. In the spiritual world there is not only a going away, but also always a coming back. Just as there are forces of time which carry us forward through physical existence on Earth, and after death draw us backwards again, so, in the structures set up by the Druids, there are forces descending from above and also forces ascending from below. Hence in these structures the Druid priests watched both a downward and an upward stream. When their structures were set up on appropriate sites, the priests could perceive not only the will of divine Spirits coming down from the Cosmos but—because in the upward stream the one-dimensional prevailed—they could perceive the good or bad elements which belonged to members of their community and flowed out from them into the Cosmos. Thus these stones served as an observatory for the Druid priests, enabling them to see how the souls of their people stood in relation to the Cosmos.1See the volume of four lectures given by Dr. Steiner in September, 1923, shortly after his return to the Continent from Penmaenmawr. The volume is entitled: Man in the Past, the Present and the Future. These three lectures are followed by a fourth, The Sun-Initiation of the Druid Priest and his Moon-science. (Rudolf Steiner Press, London.)

All these secrets, all these mysteries, are connected with things that have remained from ancient times, and exist now in so decadent a form. They can be understood only when through the power of individual Imagination, Inspiration and Intuition, the world of the Spirit is raised once more out of its hidden existence and brought into consciousness.


These circular movements—which are of course meant metaphorically, since one is moving in the one-dimensional realm—are gone through repeatedly during a man's life between death and a new birth. And as with this revolution—going out from birth to death and returning from death to birth—so do others take their course in the whole of a man's life between death and rebirth, but in such a way that there is always a change of level between the experience of the going out and the experience of returning. In the first round of the wheel of birth, the distinction lies in our experiencing the out-going half up to death, and the return half—which lasts, when measured by earthly time, for a third of our life on Earth—immediately after physical death. Then the first round has been completed. Others follow, and we go on making such rounds until we come to a very definite place from which we can journey back in the way I shall be picturing tomorrow. We continue to complete these rounds of the wheel until we reach the point, in our life as a whole, which indicates the death we experienced in our last incarnation.

Thus in circles—though our first experience after death is a looking backwards, a living backwards—we live through what we underwent between our last death and last birth into Earth-existence. Each of these circular journeys corresponds in its outgoing to a cosmic life of sleep. If one were to describe further these circles, one would say that the outgoing always corresponds with a life after death, in that a man with his whole being goes out more into the cosmic world and is conscious of living within it—of becoming one with it.

When a man comes back into himself from the cosmic world, this return corresponds with his working on what he has experienced there, and now realises to be united with himself. As here on Earth we must have alternate sleeping and waking for a healthy life, between death and a new birth we have always to experience a flowing out into the Cosmos, when we feel ourselves to be as great and all-embracing as the Cosmos itself, and perceive the creations and deeds of the Cosmos as our own. We identify ourselves with the whole Universe so entirely that we say: That which you beheld with your physical eyes as an Earth-dweller; that which looked down on you in its physical reflection as the Cosmos of stars—in this you are now living. It is not, however, as physical stars but as divine-spiritual Beings that they are now uniting their existence with yours. You have, as it were, dissolved into the life of the Cosmos, and the divine-spiritual Beings of the Cosmos are living within you. You have identified yourself with them. That is one part of the experience we pass through between death and a new birth—whether you call it cosmic night or cosmic day. The terms used on Earth are naturally a matter of indifference to the Gods living in the spiritual world. In order to bring home to ourselves what we experience out there, we have to use earthly forms of speech, but they must be such as will correspond with the reality.

The times in which we grow together with the Cosmos, identify ourselves with the whole Cosmos, are followed by other times when we draw back, as it were, into a single point within ourselves—when everything we first experienced as being poured out into the whole Cosmos is now felt as a cosmic memory, inwardly united with ourselves. We feel the wheel of births as though perpetually turning, carrying us out into the Cosmos and back into ourselves, there to experience in miniature what we have lived through out there. Then we go out again, and return again, following a spiral path. The wheel of births can indeed be described as a spiral movement, perpetually turning in on itself. In this way, between death and a new birth, we progress through an alternation of self-experience and self-surrender. To say this, however, takes us only as far as if we were to describe events on Earth in the course of the twenty-four hours by saying: Human beings sleep and wake. We have merely gone that far with such a description of a man's experience between death and a new birth in the spiritual world. For the outgoing surrender and the drawing back again of the self in the spiritual world are similar to waking and sleeping in earthly life. And as in earthly life only those events a man has lived through find a place, so in the completion of these wheels of births and deaths the spiritual events involved are those a man has actually experienced between death and rebirth. In order to grasp these events we must form a sound conception of how matters really stand for a man in earthly life.

Strictly speaking, a man is awake only in his conceptual world and in a closely connected part of his world of feeling. When he intends to do anything, if only to pick up a pencil, his intention lives in a concept and shoots down into the will, which then makes a demand on the muscles, until the further concept of having grasped the pencil comes to him. All this activity, expressing his will and desire, remains shrouded in darkness for his earthly consciousness; it resembles his life of sleep. Only in our concepts and in part of our feeling-life are we normally awake. In the other part of our feeling, the part that approves or disapproves the actions of the will, and in the will itself, we are asleep.

Now we do not take our thoughts with us after death. We take them into that life after death as little as we take them with us at night. In the world between death and a new birth we have to form our own thoughts in keeping with that world. We do, however, take with us that which lies in our subconscious—our will and the part of our feeling connected with it. It is precisely with everything of which we are unconscious in earthly life, with all that lives in our impulses and desires, and in our will influenced by the senses, and with all that lives spiritually in our will—it is with all this that we go through the time between death and rebirth, making conscious our cosmic thoughts about our unconscious experiences on Earth.

If we wish to understand the times lived through immediately beyond the gate of death, we must be clear that the experiences which come to the soul from the physical body take on another aspect directly we no longer possess a physical body. It is not your physical body, with its chemical substances, that experiences hunger and thirst; these are experiences of the soul. But it is through the physical body that all such cravings are satisfied here on Earth. Hunger lives in the soul, and in earthly life hunger is satisfied through the body; through the body thirst is quenched, although thirst, too, lives in the soul. When you have passed the gate of death you no longer have a physical body, but you still have thirst and hunger. You carry them through the gate of death, and for a third of the length of your life on Earth, while you are going backwards through your nights, you have time to disaccustom yourself from thirst, hunger, and all other desires experienced only through the body. Herein consists the inner experience after death of this third of your life on Earth: everything that can be gratified only through the body—or at any rate only in earthly life—is purged from the soul, and the soul is freed from these desires. We shall see later what lies further on.

I have now given you a description of part of a man's experience after he passes through the gate of death—a description based on what we have gone into to-day. To-morrow we will look further into the life between death and rebirth, in its connection with the whole earthly evolution of mankind. We must, however, be clear about the scope of the events which enter into earthly life. A great deal that can now be investigated only through Imagination, Inspiration and Intuition was at one time open to people through a kind of instinctive vision. The night was not such a closed book for them. Their waking life took a more dreamlike course, and in its dream-pictures revealed more of the spiritual world.

I should like now to draw attention to something you will see more clearly during the next few days. We are living in an age when human beings are exposed in the highest degree to the danger of losing all connection with the spiritual world. And perhaps, as we are so close here to centres reminiscent of the old European Druids, it will be appropriate to mention certain symptoms, which, though not harmful in themselves, show not only what is taking place on Earth but also what is happening spiritually behind the scenes of existence.

Now consider medieval man, including his shadow-side; consider the so-called Dark Ages; compare all this with mankind to-day. I will take only two symptoms which can show us how, from the spiritual standpoint, we should look upon the world. Turn to a medieval book. Every single letter is as though painted in. We seem actually to see how the eye rested on those characters. The writer's whole mood of soul, when it rested upon the written letters in those days, was attuned to enter deeply into whatever could come to him as revelations of the spiritual worlds.

And now consider a great deal of handwriting to-day—it is hardly legible! The letters cannot give one anything like the pleasure one has from a painting; they are thrown on the paper as though with a mechanical movement of the hand—or so it appears very often. Moreover the time is already beginning when there will no longer be any writing by hand—nothing but typewriting—and we shall no longer experience any connection with the words on the paper. This, and the motorcar, are the two symptoms which show what is going on behind the scenes of existence, and how human beings are driven away more and more from the spiritual world.

Do not think I want to come before you as a typical reactionary who would like to put a stop to cars and typewriters, or even to this terrible handwriting. Anyone who realises how the world is going knows very well that such things have to be; they are justified. Hence there is no question of abolishing them; I am saying only that in dealing with them we should be on our guard. These things have to come and must be accepted in the same way that we accept night and day, although enthusiasm for them may be found chiefly among people who are strongly inclined to materialism. All these developments, however, the illegible handwriting, the distressing noise of typewriters, and the quite horrible rushing of motorcars—all this has to be faced in order that men should rightly develop a vigorous approach to spiritual knowledge, spiritual feeling, and spiritual will. There is no question of fighting against the material, but of getting to know its reality and necessity; and also of seeing how essential it is that strength of spirit should be brought to bear against the crushing weight of physical existence. Then, through a swing of the pendulum between cars and typewriters and Imaginations and insight into the spiritual world—the fruits of spiritualscientific work—the healthy development of mankind can be furthered, which otherwise can only be prejudiced.

This has to be said particularly in Penmaenmawr, for here, on the one hand, we perceive how the Imaginations from the old days of the Druids remain, as I have already described; while on the other hand we discover how forcibly these Imaginations are destroyed by the rushing of motorcars through the atmosphere.

Die Erlebnisse zwischen dem Tode und einer neuen Geburt

Ich habe gestern zunächst damit begonnen, die Schlaferlebnisse des Menschen, wie sie gewissermaßen die Vorverkündigungen der Erlebnisse nach dem Tode sind, zu skizzieren. Diese Erlebnisse, die der Mensch im Schlafe durchmacht, liegen durchaus jenseits der sogenannten Schwelle, die wir ja öfters in diesen Tagen erwähnt haben. Und das, was ich zu schildern haben werde, sind wirkliche Erlebnisse eines jeden Menschen auch für den Schlaf, nur daß sie als Erlebnisse während des Erdenlebens nicht in das gewöhnliche Bewußtsein heraufkommen, sondern nur in die Imagination, Inspiration und Intuition. Aber wir dürfen deshalb durchaus nicht etwa glauben, daß diese Erlebnisse, obwohl sie nicht ins Bewußtsein eintreten, nicht da wären. Sie sind da. Der Mensch macht sie durch. Es ist so, wenn ich mich eines Bildes bedienen darf, wie wenn der Mensch mit verbundenen Augen durch ein Zimmer geführt wird: Er sieht die Dinge nicht, aber er muß gehen, muß die Anstrengungen des Gehens machen, er kann im Zimmer mancherlei erleben, das er nur nicht sieht. So ist gewissermaßen das, was ich gerade für die Zeit zwischen dem Einschlafen und Aufwachen zu schildern haben werde, für das Bewußtsein in Finsternis getaucht, weil das Bewußtsein dafür blind ist. Aber, wie gesagt, es wird vom Menschen durchaus durchlebt, durchgemacht, und es treten die Wirkungen des im Schlafe Erlebten während des Wachlebens durchaus ein. So daß wir dasjenige, was der Mensch vom Aufwachen bis zum Einschlafen durchmacht, nur richtig verstehen, wenn wir es ansehen als ein Zusammenwirken dessen, was als Nachwirkung des letzten Schlafes zusammenkommt mit demjenigen, was sich dann durch physischen Leib und Ätherleib während des Tages vollzieht.

Wenn der Mensch nun einschläft, dann kommt über ihn zunächst eine Art unbestimmter Angst. Diese Angst wird im gewöhnlichen Erdenleben eben nicht ins Bewußtsein heraufgehoben, nicht vorgestellt, aber sie ist als Vorgang im menschlichen Astralleib und im menschlichen Ich vorhanden, und der Mensch trägt die Folgen seiner Angst während des Schlafes durchaus in den Tageszustand mit herüber. Würde er nicht diese Angst mit herübertragen, würde diese Angst nicht als Kraft während des wachen Lebens im physischen und im Ätherleib wirken, dann würde der Mensch nicht in der Lage sein, seine physische Konstitution zusammenzuhalten, so zusammenzuhalten, daß sie zum Beispiel in der richtigen Weise Salze und ähnliche Stoffe absondert. Die Absonderung, die für den Organismus notwendig ist, die ist durchaus eine Wirkung der unterbewußten Angst während des Schlaflebens. Wir treten also ein, indem wir einschlafen, zunächst in eine Sphäre, ich möchte sagen, der Ängstlichkeit.

Dann tritt ein Zustand der Seele ein, der so ist wie ein fortwährendes Hinüber- und Herüberschwingen von einem innerlich beruhigten und einem innerlich unberuhigten Zustande, ein Hinüber- und Herüberschwingen so, daß der Mensch in jedem Augenblicke, wenn er bewußt diesen Zustand durchleben würde, glauben könnte, daß er in eine Art von Ohnmacht versinkt und dann wiederum aus dieser Ohnmacht erwacht. Also ein Herüberpendeln zwischen Sich-Halten und Ohnmächtigsein, das ist es, was die Angst durchsetzt.

Und das dritte ist das Gefühl, vor einem Abgrunde zu stehen, keinen Boden unter den Füßen zu haben und in jedem Momente versinken zu können.

Sie sehen, daß schon hier im Momente, wo der Mensch einschläft, die Dinge beginnen, im Weltenall aus dem Physischen sich herauszuheben und in das Moralische unterzutauchen. Denn der zweite Zustand, in den wir da schlafend eintauchen, läßt sich eigentlich nur beurteilen, wenn wir kosmisch-moralische Gesetze gleich den auf der Erde sonst wirksamen naturalistischen Gesetzen anerkennen, wenn wir sie mit derselben Sicherheit, wie wir uns sagen, ein Stein fällt zur Erde, oder die Dampfmaschine wird durch den Dampf vorwärtsgetrieben, wenn wir sie mit derselben Realität empfinden. Doch wird der Mensch in seinem gegenwärtigen Erdenleben, weil er eben in diesem nur einen bestimmten Grad von Stärke hat, durch die gütige Weltenlenkung davor behütet, jetzt schon im Erdenleben mit.seinem vollen Bewußtsein dasjenige zu erleben, was er eigentlich unbewußt jede Nacht durchmacht.

Es ist eben durchaus im Kosmos so eingerichtet, daß auch diejenigen Dinge, die uns in höchster Schönheit entgegenstrahlen, in herrlichstem Glanze, ruhen müssen auf Schmerz, Leid, Entbehrung; und gewissermaßen im Hintergrunde von all dem, was im Vordergrunde schön erscheint, steht eben Schmerz, Entbehrung. Das ist so notwendig im Weltenall, wie notwendig ist, wenn wir ein Dreieck aufzeichnen, daß die Winkelsumme 180 Grad ist. Und der ist eigentlich einfältig, welcher demgegenüber die Frage stellt: Warum haben die Götter den Kosmos nicht so eingerichtet, daß er nur zum menschlichen Wohlgefallen erscheint? Das Sein wirkt eben Notwendigkeiten. Das wurde ja schon empfunden zum Beispiel innerhalb der ägyptischen Mysterienlehre, welche das bewußte Wahrnehmen desjenigen, was da im Schlaf auftrat, der Angst des Hin- und Herschwingens zwischen Sich-Halten und Ohnmächtigsein, des Vor-dem-Abgrunde-Stehens, die Welt der drei ehernen Notwendigkeiten nannte. Die ägyptische Mysterienlehre, die aus alter instinktiver Hellseherkunst heraus von solchen Dingen noch wußte, hat daher gesagt: Wenn der Mensch bewußt in diejenige Welt eintritt, in die er jede Nacht während des Schlafes unbewußt eintritt, so muß er in die Sphäre der drei ehernen Notwendigkeiten getaucht werden.

Was da der Mensch erlebt, erzeugt nun in ihm wiederum unbewußt eine tiefe Sehnsucht, die Sehnsucht nach dem Gösttlichen, das er dann erlebt als ausfüllend, durchdringend, penetrierend den ganzen Kosmos, wie er ihn jetzt erlebt, denn der Kosmos selber löst sich auf in eine Art von schwebenden, webenden, sich bewegenden Wolkengebilden, könnte man sagen, in denen man drinnen lebt, in denen man in jedem Augenblicke lebend sich fühlen könnte, aber ebensogut in jedem Augenblicke in diesem ganzen Weben und Leben untergehen könnte. Da fühlt der Mensch sein Verwobensein mit dem die Welt durchwebenden, durchwellenden, durchbewegenden Göttlichen. Und jenes pantheistische Gottesgefühl, das bei jedem gesunden Menschen auftritt während des wachen Tageslebens, ist eine Nachwirkung, eine Konsequenz desjenigen, was unbewußt im Schlafe als dieses pantheistische Gottesgefühl erlebt wird. Und der Mensch empfindet tatsächlich da seine Seele angefüllt mit einer, man möchte sagen, aus Angst und Ohnmacht heraus geborenen inneren, eben unbewußten Überzeugung, aber zu gleicher Zeit mit demjenigen, was ihm statt des äußeren Schwerpunktes der physischen Wirkungen einen inneren Schwerpunkt gibt.

Innerhalb der rosenkreuzerischen Geheimlehre wurde dasjenige, was da den Menschen überkommt, wenn er in die Sphäre der drei ehernen Notwendigkeiten untertaucht, zum Ausdrucke gebracht. Es wurde den Schülern gedeutet, was sie eigentlich nach dem Einschlafen unmittelbar erleben. Es wurde ihnen zum Bewußtsein gebracht: Da versinken eure Tageserlebnisse in sich bewegende, aber Wesenhaftes offenbarende, schwebende Wolkengebilde. Ihr selbst werdet verwoben mit diesen Wolkengebilden, in Angst und Ohnmachtmöglichkeit in ihnen stehend über einem Abgrunde. Aber ihr habt dasjenige gefunden, was ihr euch jetzt in drei Worten zum Bewußtsein bringen sollt, die eure ganze Seele durchweben sollen: Ex Deo nascimur.

Dieses bei dem gewöhnlichen Bewußtsein unbestimmte, bei den Schülern der neuen Mysterien ins Bewußtsein heraufgehobene Ex Deo nascimur, das ist dasjenige, was der Mensch zunächst erlebt, wenn er aus dem wachenden Zustande hinüberkommt in den schlafenden Zustand.

Wir werden im weiteren Verlauf dieser Vorträge sehen, wie dieses Ex Deo nascimur zu gleicher Zeit in der Weltentwickelung der Menschheit eine historische Rolle spielt. Die Rolle aber, die ich Ihnen hier schildere, ist die persönliche, individuelle, die es im Leben jedes einzelnen Menschen hier im Erdendasein spielt.

Wenn dann der Mensch weiterschläft, dann tritt zunächst dasjenige ein, daß der gewohnte Anblick, den er hier von der Erde aus für den Kosmos hat, aufhört; während der Mensch hier auf der Erde steht, nächtlich die Sterne hat, die herunterglänzen und herunterleuchten, den Mond hat, tags die Sonne hat, deren Wirkungen in seine Sinne fallen, sieht er in einem gewissen Zeitpunkte des Schlafens wie verschwinden diese ganze Sternenwelt. Die Sterne hören auf, physische Wesen zu sein. Aber da, wo die Sterne für den Sinnesanblick physische Wesen waren, da treten gewissermaßen aus der Sternenstrahlung heraus — die Sternstrahlung selber verschwindet — die Sternengenien, die Sternengeister, die Sternengötter. Und der Kosmos verwandelt sich in dasjenige, was dann für die bewußte Inspiration wahrnehmbar ist, in ein sprechendes Weltenall, in ein Weltenall, das sich durch die Sphärenmusik und durch das Weltenwort kundgibt. Geistlebende Wesen bilden den Kosmos, statt des Sinnenkosmos, der hier vom Gesichtspunkte der Erde aus gesehen werden kann.

Hier geht der Mensch so durch, daß er, wenn er das, was er erlebt, sich zum Bewußtsein bringen könnte, in der Tat so empfinden würde, wie wenn die Welt zu dem, was er ist als Menschenwesen durch seine guten, durch seine bösen Taten, von allen Seiten des Geistesalls herunter das Urteil spräche. Der Mensch fühlt sich da auch in seinem Menschenwert als eins mit dem Kosmos.

Aber zunächst ist das, was ihn befällt - wenn er es bewußt erleben könnte, wie es die Inspiration erlebt, würde er das merken -, es ist verwirrend. Der Mensch braucht einen Führer. Im gegenwärtigen Zeitalter der Menschheitsentwickelung tritt dieser Führer ein, wenn der Mensch in diesem Erdenleben in seiner Seele, in seinem Herzen die Beziehungen zu dem Mysterium von Golgatha gewoben hat, wenn er innerhalb des Erdenlebens sein Verhältnis gewonnen hat zu dem Christus, der als Jesus durch das Mysterium von Golgatha gegangen ist. Und das Gefühl, das da den Menschen im unmittelbar gegenwärtigen Zeitalter erfaßt — welche Gefühle den Menschen in anderen Zeitaltern erfaßt haben, davon will ich dann morgen sprechen -, das Gefühl, das den Menschen im gegenwärtigen Zeitalter erfaßt, ist dasjenige, daß seine verwirrte Seele sich auflösen müßte in der Sphäre, die er jetzt betritt, wenn das Wesen, das in seine Vorstellungen, in seine Gefühle, in seine herzlichen Impulse sich eingelebt hat, wenn das Christus-Wesen nicht in dieser Sphäre ihm der Führer würde.

Und es ist wiederum so, daß das Gefühl des herannahenden Christus, der der Führer wird, und den man sich vorzustellen hat in dieser Sphäre als ebenso zusammenhängend mit dem Sonnenleben, wie der Mensch selbst mit dem Erdenleben zusammenhängt, daß dieses Herannahen des Christus so empfunden wird, wie es wiederum eine mittelalterliche Schule, eine mittelalterliche Mysterienschule ihren Schülern wachend vor die Seele geführt hat in dem: In Christo morimur. Denn es ist das Gefühl, daß die Seele ersterben müßte, wenn sie nicht in Christus erstürbe, und dadurch für sie der Seelentod zum kosmischen Leben würde.

Und so lebt sich der Mensch in den Schlaf hinein und durch den Schlaf durch. Und indem er die kosmischen Sterne als Wesenhaftes wahrgenommen hat, indem er in dieser ihm ungewohnten Umgebung war, tritt in ihm nun die Sehnsucht auf, weil er mit Bewußtsein nicht erwachen kann in dieser Sphäre, wiederum in die Sphäre des Bewußtseins zurückzugelangen. Das ist dann der Grund des Aufwachens. Das ist die Kraft, die uns aufwachen macht. Und man hat die Empfindung, die wiederum nur nicht zum Bewußtsein kommt, daß man durch das, was man aus den Sternen gesogen hat, eigentlich aus den Sternenwesen, den Sternengöttern gesogen hat, daß man dadurch nicht geistlos aufwacht, sondern den Geist, der in der Seele wohnt, mitbringt in das körperliche Dasein des Tages.

Dieses Gefühl, das das dritte Glied der nächtlichen Erlebnisse bildet im persönlichen Erleben des Menschen im Erdendasein, das wurde wiederum in einer mittelalterlichen Mysterienschule den Schülern zum Bewußtsein gebracht in dem dritten Spruche: Per Spiritum Sanctum reviviscimus.

So daß dieses dreigliedrige Durchleben der geistigen Welt jenseits des Hüters der Schwelle, der eben nur vom gegenwärtigen Menschen ignoriert wird, als drei Schritte zu empfinden ist, die zu gleicher Zeit dasjenige in die menschliche Seele einprägen, was man im wahren Sinne die Trinität nennen kann, welche das geistige

Leben durchtränkt und durchwebt und durchlebt. Was ich Ihnen hier geschildert habe, erlebt der Mensch allnächtlich im Bilde. Und in dieses Bild weben sich die Erlebnisse hinein, die er während des Tages durchgemacht hat, rückwärtsgehend. Geradeso wie wir unsere Erlebnisse hier auf der Erde verwoben in die Ereignisse der Naturvorgänge während unseres Wachens auf Erden finden, so finden wir während dieses Rückwärtserlebens während der Nacht dasjenige, was wir wiederholen, rückwärtsgehend, verwoben in die Erinnerungen der Sternenwelt. Aber all das ist zunächst Bild.

Realisieren kann es sich erst, nachdem der Mensch durch die Pforte des Todes gegangen ist. Hier auf dieser Erde ist es, rückwarts erlebt, Bild. Realisiert wird es, wenn wir jene Rückschau, die ich gestern geschildert habe, nach drei, vier Tagen vollendet haben und nun in Wirklichkeit, nicht bloß bildhaft, wie es jede Nacht geschieht, in die geistige Welt eintreten.


Wenn man die Vorgänge, die nun der Mensch bewußt durchlebt, nachdem er durch die Pforte des Todes gegangen ist, sich richtig verständnisvoll vor die Seele rücken will, so muß man das folgende berücksichtigen. Die Götter, das heißt die geistigen Wesen, welchen wir begegnen - ich möchte sagen aus den verwandelten, metamorphosierten Sternen -, die leben in einer ganz anderen kosmischen Richtung als wir Erdenmenschen während unseres Erdendaseins. Ich sage damit eine sehr bedeutsame Wahrheit über die geistigen Welten, eine Wahrheit, die nur gewöhnlich selbst da, wo mehr theoretisch und weniger anschaulich von den geistigen Welten die Rede ist, nicht berücksichtigt wird. Wir Erdenmenschen tragen in unserem Erdendasein dann, wenn wir bewußt sind, einen physischen und einen ätherischen Leib an uns. Dieser physische und dieser ätherische Leib sind so eingerichtet, daß wir unser Erleben so haben, daß wir von dem Früheren zu dem Späteren leben, daß wir uns also in der Zeit in einer gewissen Strömung befinden. Ich will diese Strömung mit einer roten Pfeillinie bezeichnen (siehe Schema a). Das ist die Eigentümlichkeit unseres physischen und Ätherleibes, daß sie im Kosmos diese Richtung haben (roter Pfeil von links nach rechts). Wenn dieses (siehe Schema b) unser physischer Leib ist (Kreis rot) und dieses unser Ätherleib (Kreis gelb), so bewegen sich physischer Leib und Ätherleib in dieser Richtung (Pfeil b von links nach rechts). Und unser ganzes Erleben in der Welt geschieht, sofern wir Menschenwesen sind, in dieser Richtung.

Diejenigen Wesenheiten, denen wir begegnen, wenn wir in das Dasein hinaufrücken zwischen dem Tode und einer neuen Geburt, wo wir das Erleben realisieren, was wir hier während des Schlafes im Bilde erleben, bewegen sich in der entgegengesetzten Richtung. Sie kommen uns fortwährend entgegen. So daß im Verhältnis zu dem, was wir im Erdenleben die Zeit nennen, wir sagen müssen: Die Götter tragen Geistleiber an sich, meinetwillen Lichtleiber, mit denen sie sich aber von der fernsten Zukunft gegen die Vergangenheit hinbewegen. So daß also die Götter sich in dieser Richtung bewegen (Pfeil von rechts nach links, Schema C).

Und wenn wir in die Zeit eintreten, die wir verbringen zwischen dem Tode und einer neuen Geburt, so nehmen wir ebenso, wie wir hier auf Erden aus den physischen Substanzen unseren physischen Leib annehmen, beim Durchgange durch die Zeit zwischen dem Tode und einer neuen Geburt die göttlichen Leiber an. Wir umkleiden uns da mit den göttlichen Leibern; wir umkleiden uns da mit dem göttlichen Leibe desjenigen, was ich in meiner «Theosophie» den Geistesmenschen und den Lebensgeist genannt habe. So daß also wir selber, indem wir durch die Pforte des Todes treten, anlegen einen Lebensgeist (weiß) und einen Geistesmenschen (grün), aber dadurch die umgekehrte Richtung im Weltenall bekommen und nach dem Tode zunächst unser Leben zurückleben bis zu der Geburt, beziehungsweise bis zur Empfängnis hin.

Wir sind also im Leben hier auf Erden von der Geburt oder Empfängnis gegangen — wenn ich dasjenige, was gerade verläuft, nun als Kreis zeichne, um uns die Sache zu verdeutlichen -, wir sind gegangen während unseres Erdendaseins in dieser Richtung (obere Hälfte des Kreises) und gehen nach dem Erdendasein in dieser Richtung zurück (untere Hälfte des Kreises) bis zu unserem zeitlichen Geburts- oder Empfängnisorte. Geradeso wie wenn wir von unserer Heimat einen Ausgang machen, uns zu irgendeinem Orte hinbegeben und wiederum zurückgehen, wir dann im Raume gewissermaßen einen Umkreis beschreiben, so beschreiben wir der Zeit nach - denn in dieser Welt, in die wir eintreten, ist kein Raum mehr, ist aber die Zeit noch vorhanden - einen Hin- und Hergang, so daß wir hingehen zwischen Geburt und Tod, und zunächst, nachdem wir zwischen Geburt und Tod das durchgemacht haben, rückwärtsgehend durchlaufen die nächtlichen Erdenerlebnisse als geistige Realitäten, bis wir zu unserem Ausgangszeitorte wieder zurückkommen. Wir haben den ersten Umkreis vollendet von denjenigen Umkreisen, die wir nach dem Tode zu vollenden haben. Sehen Sie, von diesen Umkreisen im Leben, im Gesamtleben, wird heute in der materialistisch denkenden Zeit wenig gesprochen, und wir müssen schon in der Menschheitsentwickelung auf Erden etwas zurückgehen, wenn wir auf eine Sprache auftreffen wollen, die wirklich entspricht diesen wahren Vorgängen des Menschenlebens. Wenn wir zurückgehen in die orientalische Weisheit, die aus einer nicht so bewußten Einsicht, wie wir es wieder können, sondern aus einem etwas traumhafteren Hellsehen heraus diese Dinge erkannte, so treffen wir innerhalb der orientalisch-indischen Weisheit auf einen wunderbaren Ausdruck. Und wir merken, daß dieser wunderbare Ausdruck entstammt der Einsicht, die wir uns heute wiederum erwerben können, wenn wir wirklich verständnisvoll die Schwelle überschreiten, an dem Hüter der Schwelle bewußt vorbeigehen und bewußt in die geistige Welt eintreten.

Wird aus irgendwelchen Theorien, die aus dem Verstande heraus wenigstens halb konstruiert sind, die geistige Welt geschildert, so wird sie auch so geschildert, wie die materialistische Vorstellung sich ungefähr das Weltenall vorstellt, daß der Mensch lebt: Mit der Geburt beginnt er, dann wird er ein Kind, ein Jüngling oder eine Jungfrau, älter, dann geht es bis zum Tode, dann geht es weiter, weiter, weiter, und man zieht so eine Linie, an deren Ende man natürlich nicht kommt, selbstverständlich nicht. Denn jeder, der die Initiation kennt, der weiß, daß es einfach ein Unsinn ist, von diesem Ende zu sprechen, denn diesen Weg bis zum Ende gibt es gar nicht. Es gibt die in sich selber zurückkehrenden Wege. Und der wunderbare Ausdruck, mit dem einstmals die orientalischen Initiierten diese Tatsache benannt haben, der heißt das «Rad der Geburten».

Von diesem «Rad der Geburten» wird ja viel gesprochen, aber es wird heutzutage wenig auf die Realität hingewiesen. Wir haben in der Tat das erste Rad der Geburten absolviert, wenn wir am Ende unserer Sternenwanderung ankommen, die wir in einem Drittel des Gesamtlebens zurücklegen, das heißt in so viel Zeit, als wir zum Schlafen während der Erdenzeit gebraucht haben. Wir haben dann das erste Rad der Geburten zurückgelegt und wir können dann harren in dem Leben, das wir durchleben zwischen dem Tode und einer neuen Geburt, der Umkreise der weiteren Räder der Geburten.

So ist es, wenn man wiederum mit jenem Erwachen, das für die menschliche Erkenntnis eintritt durch Imagination, Inspiration und Intuition, in jene Welten eindringt, die hinter dem Schleier der sinnlichen Welt liegen, für diejenige Erkenntnis, die einstmals in einer alten Zeit der historischen Weltentwickelung die Menschen als Erbgut jener Vergangenheit besaßen, in der sie den Ihnen schon geschilderten Umgang mit den göttlichen Geistwesen gehabt haben. Wenn man so aus irgendeiner Einsicht in die geistigen Welten zurückkommt zu dem, was so in alten Zeiten die Menschen von den geistigen Welten her gewußt haben, dann trifft man erst auf die Möglichkeit auf, das zu verstehen, was aus den alten Weisheiten herauf zu uns gekommen ist. Und da beginnt dann die ungeheure Bewunderung vor der Urweisheit der Menschheit. So daß eigentlich derjenige, der die Initiation in der Gegenwart in sich aufnimmt, gar nicht anders kann, als mit Bewunderung, mit Verehrung gerade zu den ältesten Zeiten des Erdendaseins des Menschen hinaufzuschauen.

Aber Sie sehen daraus auch noch ein anderes. Sie sehen dies daraus, daß man eigentlich nur dann zu der wahren Gestalt dieser alten Anschauungen kommen kann, wenn man sie wiederfindet durch die moderne Geisteswissenschaft. Daher verstehen diejenigen, welche die moderne Geisteswissenschaft ausschließen wollen, ja gar nicht die Sprache, welche gesprochen worden ist von denjenigen, die die alte Urweisheit der Menschheit besessen haben; sie können daher im Grunde genommen gar nicht historisch schildern. Es ist manchmal naiv, wie diejenigen, die nichts wissen von der geistigen Welt, die alten Urkunden der Urvölker auslegen, interpretieren. Da tönen in den Schriften, die sonst vielleicht schon verdunkelte Urweisheit haben, solche wunderbaren Worte wie das «Rad der Geburten». Die muß man verstehen, indem man wiederfindet dasjenige, worauf sie als eine Wirklichkeit deuten. Will man also die Geschichte der Menschheit auf Erden wirklich der Wahrheit gemäß schildern, dann darf man nicht davor zurückschrecken, erst sich mit der Sprachbedeutung bekanntzumachen, die in alten Zeiten vorhanden war.

Ich hätte ja gut gleich damit beginnen können, die geschichtliche Entwickelung der Menschheit zu schildern und die Ausdrücke zu gebrauchen, die man in den Urkunden findet; dann hat man aber Worte, nichts als Worte, wie sie heute vielfach in der Welt herumflattern, wenn von den alten Urkunden gesprochen wird. Daher muß man, um auch nur jenes Stück von der Welt der Wirklichkeit gemäß zu schildern, das der Mensch während seiner historischen Zeit durchlebt hat, zunächst die Beziehung des Menschen zu den geistigen Welten schildern, denn dadurch nur gewinnt man die Möglichkeit, sich in diese Sprache und in all das hineinzufinden, was getan worden ist in alten Zeiten, um eine Verbindung mit den geistigen Welten zu erhalten. Ich habe Ihnen gestern geschildert, was einstmals die Druidenpriester im Aufstellen der Steine und im Bedecken der Steine getan haben, um aus dem Schatten, der da innerhalb eines solchen Gebildes entstand, mit dem Durchschauen durch die Gesteine den von der geistigen Welt in die physische hereindringenden Willen der geistigen Welt zu erkunden.

Aber das war noch mit etwas anderem verbunden. In der geistigen Welt ist alles nicht bloß ein Hingang, sondern alles hat auch einen Hergang. Wenn diejenigen Zeitkräfte, die uns tragen durch das physische Erdendasein, uns nach dem Tode wiederum zurücktragen, dann gibt es auch Kräfte, welche in diesen Gebilden von oben nach unten gehen, aber auch solche, welche von unten nach oben gehen. So daß in diesen Gebilden eine abwärtsgehende und eine aufwärtsgehende Strömung von den Druidenpriestern beobachtet worden ist. Und wenn die Druidenpriester an der rechten Stelle des Erdbodens diese Gebilde angebracht hatten, dann konnten sie nicht nur den vom Kosmos herunterwandernden Willen der göttlichen Geister in ihnen erkennen, sondern - weil Eindimensionalität herrschte im Hinaufgehen, sofern das Gebilde an der richtigen Stelle stand — auch die Gutheit oder Schlechtheit der Menschen, die zu ihren Gemeinden gehörten, und die zum Weltenall heraus sprach. So waren diese Steine auch ein Observatorium der Druidenpriester, um in das Innere der Seelen zu schauen, die in Kommunikation mit dem Kosmos standen, der Seelen, die zu den betreffenden Gemeinden gehörten.

Alle diese Geheimnisse, alle diese Mysterien knüpfen sich an dasjenige an, was aus alten Zeiten her in einem so dekadenten Zustande übriggeblieben ist. Man versteht es erst, wenn man die Geistwelt wiederum durch die Kraft der eigenen Imagination, Inspiration und Intuition ‚heraufhebt aus ihrem verborgenen Dasein in das Bewußtsein der Menschen.


Solche Kreisbewegungen, die natürlich so, wie ich sie gezeichnet habe, figürlich gemeint sind, denn man bewegt sich Ja in der Sphäre der Eindimensionalität, macht der Mensch in seinem Lebenslauf zwischen dem Tod und einer neuen Geburt wiederholt durch. Und geradeso wie dieser Kreislauf - hingehend von der Geburt bis zum Tode, zurückgehend von dem Tode bis zur Geburt - , so verlaufen hingehend und hergehend Kreisläufe in dem ganzen Leben zwischen dem Tode und einer neuen Geburt, aber so, daß immer ein Gradunterschied ist im Erleben zwischen dem Hingang und dem Hergang. Hier bei diesem ersten Rad der Geburt liegt ja der Unterschied vor, daß wir den hingehenden Teil erleben bis zum physischen Tode und dann den anderen, den hergehenden Teil unmittelbar in der Zeit, die sich an den physischen Tod anschließt und die dauert, wenn wir sie bemessen würden nach der Zeit hier auf Erden, ein Drittel der irdischen Lebensdauer. Dann ist dieses erste Rad der Geburt vollendet. Dann schließen sich andere an, und wir vollenden solche Räder, Zirkel, bis wir angelangt sind an einer ganz bestimmten Stelle, von der aus wir den Rückweg, die Rückwanderung antreten können in der Art, wie ich das dann morgen schildern werde. Wir vollenden solche Räder, bis wir angelangt sind an demjenigen Punkte unseres gesamten kosmischen Erlebens, der da andeutet den letzten Tod, den wir erlebt haben in unserer vorhergehenden Erdeninkarnation.

Wir durchleben also in solchen Kreisgängen, aber in der ersten Zeit unseres Erlebens nach dem Tode rückschauend und rückerlebend, dasjenige, was wir durchgemacht haben zwischen dem letzten Tode und derjenigen Geburt, die wir als die letzte zu dem Erdendasein durchlebt haben, aus dem wir eben herausgestorben sind. Und jede solche Kreisbewegung entspricht in ihrem Hingange, ich möchte sagen, einem kosmischen Schlafesleben.

Wenn ich diese Kreise weiterzeichnen würde, von hier aus also weiter verlaufend, so würde immer der Hingang entsprechen einem Leben nach dem Tode, indem der Mensch mit seinem ganzen Wesen mehr in dem Kosmos aufgeht, indem er das Bewußtsein hat, er lebt eigentlich in der kosmischen Welt, er ist eins mit der kosmischen Welt.

Der Hergang entspricht immer dem, wenn der Mensch aus der kosmischen Welt gewissermaßen in sich zurückkehrt, daß er dasjenige, was er erst im Kosmos erlebt hat, in sich nun verarbeitet, mit seinem Selbst verbunden erlebt. Wie wir hier im Erdenleben durchleben müssen, damit wir ein gesundes Erdendasein haben, den Wechsel zwischen Schlafen und Wachen, so müssen wir in der Zeit zwischen dem Tode und einer neuen Geburt immer wiederum gewissermaßen ein solches Ausfließen in den Kosmos erleben, wo wir uns so groß, so umfassend fühlen, wie der Kosmos ist, wo wir die Gebilde und die Tatsachen des Kosmos als unsere eigenen Gebilde und eigenen Tatsachen empfinden, wo wir uns so weit mit dem Weltenall identifizieren, daß wir sagen: Dasjenige, was du mit deinen sinnlichen Augen angeschaut hast, als du noch ein Erdenbürger warst, das dir da in seinem sinnlichen Abglanz als der Kosmos der sinnlichen Sterne entgegengeschaut hat, in dem lebst du jetzt drinnen. Aber es sind nicht die physischen Sterne, es sind die göttlich-geistigen Wesenheiten, die ihr Dasein mit deinem Dasein verbinden. Du bist gewissermaßen aufgelöst in das kosmische Dasein. In dir leben die göttlich-geistigen Wesen des Kosmos. Mit denen hast du dich zu identifizieren.

Das ist gewissermaßen der eine Teil der Erlebnisse zwischen dem Tod und einer neuen Geburt - ob Sie es nun kosmische Nacht oder kosmischen Tag nennen, was Sie da durchleben, die irdischen Ausdrücke, die wir verwenden, sind ja natürlich den Göttern, die in der geistigen Welt leben, höchst gleichgültig. Wir müssen uns nur durch unsere irdischen Ausdrücke das vergegenwärtigen, was wir da draußen erleben. Wir müssen es aber auch in entsprechender Weise schildern.

Dann folgen auf solche Zeiten, in denen wir gewissermaßen zum Weltenall anwachsen, uns mit dem Weltenall identifizieren, andere Zeiten, in denen wir uns zurückziehen in unser eigenes Selbst, gewissermaßen an einen einzigen Punkt, den Punkt unseres Selbstes zurückziehen, wo wir wie in einer kosmischen Erinnerung das alles nun in uns, mit uns als in unserem Selbst vereinigt empfinden, was wir erst ausgegossen in den ganzen Kosmos erlebt haben. Wir fühlen gewissermaßen dieses Rad der Geburt so, daß es eigentlich immer ein Wirbel ist, daß wir dasjenige, was wir mit dem Kosmos erleben, wie da draußen erleben, dann uns aber in unser Selbst zurückziehen und in unserem Selbst den kleineren Dritteil erleben; dann geht es wiederum hinaus; dann folgt wiederum das Zusammenziehen in der Spirale. So daß dieses «Rad der Geburten» auch als eine Spiralbewegung geschildert werden kann, die sich immer wieder und wieder in sich zurückzieht.

So ist das Fortschreiten in dem Selbsterleben und in der Selbstentäußerung zwischen dem Tode und einer neuen Geburt. So wie man die irdischen Ereignisse schildern würde im Ablauf von je vierundzwanzig Stunden, und man da drinnen nur schildern würde: die Menschen schlafen und wachen -, so hat man damit dasjenige geschildert, was sich nun für die geistige Welt im Durchgange des Menschen vom Tod zu einer neuen Geburt erlebt. Diese Selbstentäußerung, diese Selbstzurückziehung ist in der geistigen Welt wie Schlafen und Wachen hier im Erdendasein des Menschen. Und wie sich in das Erdendasein des Menschen erst die Ereignisse hineinstellen, die man durchlebt, so stellen sich in dieses Vollenden der Räder von Geburten und Toden jene geistigen Ereignisse hinein, die der Mensch zwischen dem Tode und einer neuen Geburt durchlebt. Um diese Ereignisse zu begreifen, muß man sich eine gesunde Vorstellung von dem bilden, wie der Mensch eigentlich hier im Erdendasein dasteht.

Er wacht ja eigentlich nur mit Bezug auf seine Vorstellungswelt und einen Teil der Gefühlswelt, die sich an die Vorstellung anschließt. Was geschieht, wenn der Mensch die Absicht hat, dies oder jenes zu tun, auch nur eine Kreide zu ergreifen? Dasjenige, was da geschieht, indem die Absicht in der Vorstellung lebt, hinuntersaust in den Willen, der Wille die Muskeln in Anspruch nimmt, bis wir wieder ansichtig werden, wie die Hand die Kreide ergriffen hat - was ja wieder Vorstellung ist -, dasjenige also, was sich hineingliedert in das Erdenleben als Willensäußerung, als Begierdeäußerung, das bleibt für das Erdenleben so in Finsternis gehüllt wie das Schlafesleben des Menschen, auch indem es bei Tag verläuft. Nur in bezug auf das Vorstellen und einen Teil unseres Fühlens wachen wir für das gewöhnliche Bewußtsein. Mit Bezug auf den anderen Teil des Fühlens, der sich an den Willen anlehnt - wo wir billigen oder mißbilligen das, was wir tun wollen - und mit Bezug auf den Willen selber, schlafen wir.

Die Gedanken nehmen wir aber nicht mit in das Leben nach dem Tode, ebensowenig wie in die Nacht hinein. Ebensowenig nehmen wir die Gedanken, die wir auf der Erde hier gehegt haben, mit in das Leben zwischen Tod und neuer Geburt. Dort müssen wir uns schon unsere eigenen, jener anderen Welt angemessenen Gedanken bilden.

Was wir aber mitnehmen, das ist das, was hier im Unterbewußten bleibt, der Wille und ein Teil der Gefühle, die sich an den Willen anschließen. Gerade mit demjenigen, dessen wir uns hier im Erdenleben unbewußt sind - das ist das, was in unseren Trieben, in unseren Begierden, in unserer ganzen sinnlichen Willensnatur lebt, und alles das, was als Geistiges in dieser Willensnatur lebt -, mit all dem leben wir durch die Zeit zwischen dem Tode und einer neuen Geburt und machen uns dort über das, was wir so hier unbewußt erleben, bewußt die kosmischen Gedanken.

Da müssen wir uns zum Beispiel klar sein, wenn wir auch nur die Zeit, die wir durchleben im allerengsten Anschluß an die Todespforte, verstehen wollen, daß dasjenige, was wir ja hier auf Erden schon mit Bezug auf den physischen Leib seelisch durchzuleben haben, in dem Augenblicke ein anderes Gesicht bekommt, wo wir keinen physischen Leib mehr haben und durch den Tod gegangen sind. Ihr physischer Leib, die Stoffe, die die Chemie aufzählt, die erleben nicht Durst und Hunger. Das innere Erlebnis von Durst und Hunger ist ein Seelenerlebnis. Aber die Erfüllung dieses Begehrens Durst und Hunger wird hier im Erdendasein durch den physischen Leib herbeigeführt. Der Hunger lebt in der Seele, die Befriedigung des Hungers hier im Erdendasein lebt durch den Leib; der Durst lebt in der Seele, die Befriedigung des Durstes lebt hier auf Erden durch den Leib. Wenn Sie durch die Pforte des Todes treten, dann haben Sie den physischen Leib nicht. Sie haben aber noch Durst und Hunger. Den gewöhnlichen Durst und den gewöhnlichen Hunger tragen Sie durch die Todespforte hindurch, und Sie haben die Zeit, die ja ein Drittel des Erdenlebens ist, das Rückwärtsleben des Nachtlebens, dazu zu verwenden, sich gewissermaßen abzugewöhnen, durstig zu sein, hungrig zu sein, die anderen, nur durch den Leib erfüllbaren Begierden zu erleben. Darin besteht das innere Erleben dieses Lebensdrittels im Verhältnis zum Erdenleben nach dem Tode: daß dasjenige, was nur durch den Leib oder nur auf Erden hier befriedigt werden kann, aus der Seele herausgewöhnt wird, daß die Seele sich freimacht von denjenigen Begierden, die zwar in ihr leben müssen, aber nur durch Leib und Erdenereignisse befriedigt werden können. Was weiter ist, das werden wir später sehen.

Damit habe ich Ihnen einen Teil dessen geschildert, was der Mensch nun zunächst nach dem Durchschreiten der Todespforte durchmacht auf Grundlage dessen, was wir heute gesehen haben. Wir werden morgen weiterschreiten in der Betrachtung dieses Lebens zwischen dem Tode und einer neuen Geburt und seinem Zusammenhang mit der gesamten Menschheitsentwickelung auf Erden.

Aber bewußt müssen wir uns werden, welche Ereignisse sich in dieses Erdenleben hineinstellen. Was heute wiederum durch Imagination, Inspiration und Intuition erforscht werden kann, hatte einstmals die Menschheit in einer Art instinktiven Schauens. Die Nacht war nicht so verschlossen für die Menschen. Der Tag verlief mehr traumhaft und bot in den Traumgebilden auch mehr von der geistigen Welt dar.

Wir leben gerade in dem Zeitalter - und darauf möchte ich heute schon aufmerksam machen, der Zusammenhang wird uns in den nächsten Tagen klar vor die Seele treten -, in dem die Menschheit am meisten der Gefahr ausgesetzt ist, daß sie überhaupt den Zusammenhang mit der geistigen Welt verliert. Und es wird vielleicht gerade hier, wo noch so nahe sind die Stätten alter europäischer Druidenerinnerungen, es wird hier der Ort sein, auf gewisse Symptome hinzudeuten, welche nicht an sich das Schlimme sind, aber als Symptom darauf hinweisen, was sich nun nicht allein physisch in unserem Erdendasein vollzieht, sondern was gewissermaßen hinter den Kulissen des Daseins geistig geschieht.

Betrachten Sie noch den mittelalterlichen Menschen mit all seinen Schattenseiten, was man heute das finstere Mittelalter nennt, vergleichen Sie ihn mit der heutigen Menschheit. Nur zwei der Symptome möchte ich heute hervorheben, die uns aufmerksam machen können, wie man vom geistigen Gesichtspunkte aus die Welt betrachten soll.

Sehen Sie sich ein mittelalterliches Buch an. Jeder einzelne Buchstabe ist wie hingemalt. Man sieht, wie das Auge geruht hat auf diesem Buchstaben. Die ganze Seelenverfassung des Menschen, die also auf dem geschriebenen Buchstaben ruhte, die war noch eher geeignet, sich einzuleben in das, was als Offenbarungen der geistigen Welt über sie kommen konnte.

Und schauen sie sich heute manches Geschriebene an - es ist ja gar nicht mehr zu lesen! Dies sind nicht Buchstaben, die man empfindet wie irgend etwas, woran man seine malerische Freude hat; das ist etwas aus einer mechanischen Handbewegung heraus Geworfenes: [es wird sehr nachlässig das Wort «Penmaenmawr» auf die Tafel geschrieben] — so sieht es schon fast aus, was man heute ab und zu sieht auf diesem oder jenem Papier!

Dazu kommt, daß wir beginnen zu schreiben nicht mehr, indem wir mit dem Menschen dabei sind, sondern Schreibmaschinen in Bewegung setzen, wo wir gar keine Erlebnisbeziehung mehr haben zu dem, was uns entgegentritt.

Das, mit den Autos zusammen, macht ungefähr diejenigen Symptome aus, aus denen heute geschaut werden kann, was hinter den Kulissen des Daseins vorgeht, wie der Mensch immer mehr und mehr herausgetrieben wird aus der geistigen Welt.

Nun glauben Sie nicht, daß ich als Stockreaktionär vor Ihnen auftreten will und für die Verbannung der Autos, der Schreibmaschinen und selbst dieser schrecklichen Schriftzeichen eintreten möchte! Derjenige, der den Gang der Welt durchschaut, weiß schon, daß diese Dinge alle kommen müssen, berechtigt sind. Also nicht auf das Ausmerzen zielt dasjenige ab, was ich sage, sondern gerade auf die Pflege. Sie müssen kommen; man muß sie hinnehmen, wie man Tag und Nacht hinnehmen muß, obwohl die Begeisterung für diese Dinge eine sehr einseitige werden kann unter den Menschen, die gerade sehr stark zur materialistischen Welt hinneigen. Aber das, was in dieser Weise in der Welt auftritt, was so fürchterlich rumort in den unleserlichen Schriftzeichen, was so fürchterlich rumort in den Schreibmaschinen, und ganz gräßlich die Welt durchsaust in den Autos, dem muß eben gegenübergestellt werden, damit die Menschheit in gesunder Weise sich entwickelt, ein starkes Hineingehen in eine geistige Erkenntnis, in ein geistiges Fühlen, in ein geistiges Wollen.

Nicht darum handelt es sich, das Materielle irgendwie zu bekämpfen, sondern es gerade in seiner Wirklichkeit, in seiner Notwendigkeit kennenzulernen, zu erfassen; aber auch zu erschauen, wie notwendig es ist, daß dem, was sonst die Menschheit zermalmt im physischen Dasein, entgegengestellt werde die starke Geistigkeit. Dann wird durch den Pendelschlag zwischen Autos und Schreibmaschinen und den in geisteswissenschaftlicher Arbeit erarbeiteten Imaginationen, Einsichten in die geistige Welt, die gesunde Entwickelung der Menschheit gerade gefördert werden können, während sie sonst nur beeinträchtigt werden könnte.

Das darf insbesondere hier in Penmaenmawr gesagt werden, denn hier ist es, wo man auf der einen Seite als ein Erbgut aus alter Druidenzeit empfindet, wie die Imaginationen - ich habe es schon geschildert — gleichsam stehenbleiben; aber man erfährt auch, mit welcher robusten Gewalt diese stehenbleibenden Imaginationen durch die durch die Atmosphäre sausenden Autos von Grund auf zerstört werden.

The experiences between death and a new birth

Yesterday I began by outlining the sleep experiences of the human being, as they are, so to speak, the premonitions of the experiences after death. These experiences, which the human being undergoes in sleep, are definitely beyond the so-called threshold, which we have mentioned several times in these days. And what I will have to describe are real experiences of every human being, also for sleep, only that they do not come up as experiences during life on earth into the ordinary consciousness, but only into the imagination, inspiration and intuition. But we must not therefore believe that these experiences, although they do not enter consciousness, are not there. They are there. The human being goes through them. If I may use an image, it is like when a person is led through a room blindfolded: He does not see things, but he has to walk, has to make the effort of walking, he can experience many things in the room that he just does not see. Thus, to a certain extent, what I will have to describe for the time between falling asleep and waking up is plunged into darkness for the conscious mind, because the conscious mind is blind to it. But, as I said, the human being lives through it, goes through it, and the effects of what he experiences in sleep come into play during waking life. So that we can only understand correctly what the human being goes through from waking to falling asleep if we see it as an interaction of that which comes together as an after-effect of the last sleep with that which then takes place through the physical body and etheric body during the day.

When a person falls asleep, a kind of undefined fear comes over him at first. This fear is not raised to consciousness in ordinary earthly life, it is not imagined, but it is present as a process in the human astral body and in the human ego, and the human being certainly carries the consequences of his fear during sleep over into the daytime state. If he did not carry this fear over with him, if this fear did not act as a force in the physical and etheric body during waking life, then man would not be able to hold his physical constitution together, to hold it together in such a way that it would, for example, secrete salts and similar substances in the right way. The secretion that is necessary for the organism is definitely an effect of subconscious fear during sleep. So when we fall asleep, we first enter a sphere, I would say, of anxiety.

Then a state of the soul occurs which is like a continual swinging back and forth from an inwardly calmed and an inwardly uncalmed state, a swinging back and forth in such a way that the human being could believe at any moment, if he were to consciously live through this state, that he is sinking into a kind of faint and then awakens again from this faint. So oscillating between holding oneself and fainting is what permeates fear.

And the third is the feeling of standing before an abyss, of having no ground beneath one's feet and of being able to sink at any moment.

You see that already here, in the moment when man falls asleep, things begin to rise out of the physical in the universe and to submerge into the moral. For the second state, into which we are immersed while asleep, can actually only be judged if we recognize cosmic-moral laws like the naturalistic laws that are otherwise effective on earth, if we perceive them with the same certainty as we say to ourselves that a stone falls to earth, or that the steam engine is driven forward by steam, if we feel them with the same reality. But man in his present life on earth, because he only has a certain degree of strength in it, is protected by the benevolent guidance of the world from experiencing with his full consciousness what he actually goes through unconsciously every night.

The cosmos is set up in such a way that even those things that shine towards us in the highest beauty, in the most glorious splendor, must rest on pain, suffering, deprivation; and in the background, so to speak, of all that which appears beautiful in the foreground, there is pain, deprivation. This is as necessary in the universe as it is when we draw a triangle that the sum of the angles is 180 degrees. And he is actually simple-minded who asks the question: Why did the gods not arrange the cosmos in such a way that it appears only for human pleasure? Being simply works necessities. This was already felt, for example, within the Egyptian mystery teachings, which called the conscious perception of that which occurred in sleep, the fear of swinging back and forth between holding oneself and being powerless, of standing before the abyss, the world of the three iron necessities. The Egyptian mystery teachings, which still knew about such things from ancient instinctive clairvoyance, therefore said: When man consciously enters the world into which he unconsciously enters every night during sleep, he must be immersed in the sphere of the three brazen necessities.

What the human being experiences there, in turn, unconsciously creates a deep longing in him, the longing for the divine, which he then experiences as filling, penetrating, penetrating the whole cosmos as he now experiences it, for the cosmos itself dissolves into a kind of floating, Weaving, moving cloud formations, one could say, in which one lives inside, in which one could feel alive at any moment, but could just as well perish at any moment in all this weaving and life. There man feels his interweaving with the divine that weaves, waves and moves through the world. And that pantheistic feeling of God, which occurs in every healthy person during waking day life, is an after-effect, a consequence of that which is unconsciously experienced in sleep as this pantheistic feeling of God. And the human being actually feels his soul filled with an inner, one might say unconscious conviction born out of fear and powerlessness, but at the same time with that which gives him an inner focus instead of the outer focus of physical effects.

Within the Rosicrucian Secret Doctrine that which overcomes man when he submerges into the sphere of the three brazen necessities was expressed. It was interpreted to the disciples what they actually experience immediately after falling asleep. They were made aware of the fact that your daytime experiences sink into moving, floating cloud formations that reveal essence. You yourselves become interwoven with these cloud formations, standing in them in fear and powerlessness above an abyss. But you have found that which you are now to bring to your consciousness in three words which are to weave through your whole soul: Ex Deo nascimur.

This Ex Deo nascimur, which is indeterminate in the ordinary consciousness and which is raised to consciousness in the disciples of the new mysteries, is that which man first experiences when he passes from the waking state into the sleeping state.

We will see in the further course of these lectures how this ex deo nascimur plays a historical role at the same time in the world development of mankind. The role I am describing to you here, however, is the personal, individual role it plays in the life of every single human being here on earth.

When man then sleeps on, the first thing that happens is that the usual view he has here from earth of the cosmos ceases; while man stands here on earth, has the stars at night, which shine down and shine down, has the moon, has the sun during the day, whose effects fall into his senses, he sees at a certain time of sleep how this whole starry world disappears. The stars cease to be physical beings. But where the stars were physical beings for the senses, there the star genii, the star spirits, the star gods emerge from the star radiation - the star radiation itself disappears. And the cosmos transforms itself into that which is then perceptible to conscious inspiration, into a speaking universe, into a universe that makes itself known through the music of the spheres and through the word of the world. Spirit-living beings form the cosmos instead of the cosmos of the senses, which can be seen here from the point of view of the earth.

Here man goes through in such a way that, if he could bring to consciousness what he experiences, he would indeed feel as if the world would pronounce judgment on what he is as a human being through his good, through his evil deeds, from all sides of the spiritual universe. Man also feels himself to be one with the cosmos in his human value.

But at first what afflicts him - if he could experience it consciously, as he experiences inspiration, he would realize it - is confusion. Man needs a guide. In the present age of mankind's development this guide enters when man in this earthly life has woven in his soul, in his heart, the relationship to the Mystery of Golgotha, when he has gained within earthly life his relationship to the Christ, who as Jesus passed through the Mystery of Golgotha. And the feeling that takes hold of man in the immediate present age - I will speak tomorrow of the feelings that have taken hold of man in other ages - the feeling that takes hold of man in the present age is that his confused soul would have to dissolve in the sphere he is now entering if the being that has settled into his ideas, into his feelings, into his heartfelt impulses, if the Christ-being did not become his guide in this sphere.

And it is again so that the feeling of the approaching Christ, who becomes the leader, and whom one has to imagine in this sphere as just as connected with the solar life as man himself is connected with the earthly life, that this approaching of the Christ is felt in such a way, as again a medieval school, a medieval mystery school led its pupils watchfully before the soul in the: In Christo morimur. For it is the feeling that the soul would have to die if it did not die in Christ, and thus soul death would become cosmic life for it.

And so man lives himself into sleep and through sleep. And because he has perceived the cosmic stars as beingness, because he has been in this unfamiliar environment, the longing now arises in him, because he cannot awaken with consciousness in this sphere, to return to the sphere of consciousness. That is the reason for awakening. That is the power that makes us wake up. And one has the feeling, which again only does not come to consciousness, that through what one has sucked from the stars, one has actually sucked from the star beings, the star gods, that one thereby does not wake up spiritlessly, but brings the spirit that dwells in the soul into the physical existence of the day.

This feeling, which forms the third link of the nocturnal experiences in the personal experience of man in earthly existence, was again brought to the consciousness of the students in a medieval mystery school in the third saying: Per Spiritum Sanctum reviviscimus.

So that this tripartite living through the spiritual world beyond the guardian of the threshold, which is only ignored by the present man, is to be felt as three steps, which at the same time impress upon the human soul that which in the true sense can be called the Trinity, which permeates and weaves through the spiritual

Life is permeated and interwoven and lived through. What I have described to you here is experienced by man every night in the image. And the experiences that he has gone through during the day are woven into this image, going backwards. Just as we find our experiences here on earth interwoven into the events of natural processes during our waking hours on earth, so during this backward experience at night we find that which we repeat, going backwards, interwoven into the memories of the starry world. But all this is initially an image.

It can only be realized after the human being has passed through the gate of death. Here on this earth, experienced backwards, it is an image. It is realized when we have completed the review I described yesterday after three or four days and now enter the spiritual world in reality, not just pictorially, as happens every night.


If one wants to put the processes, which man now lives through consciously, after he has gone through the gate of death, properly before the soul, then one must consider the following. The gods, that is, the spiritual beings we encounter - I would like to say from the transformed, metamorphosed stars - live in a completely different cosmic direction than we earthmen during our earthly existence. I am telling you a very important truth about the spiritual worlds, a truth that is usually not taken into account even where the spiritual worlds are spoken of more theoretically and less vividly. In our earthly existence, when we are conscious, we carry a physical and an etheric body. This physical and this etheric body are so arranged that we have our experience in such a way that we live from the earlier to the later, that we are therefore in a certain flow in time. I will describe this flow with a red arrow line (see diagram a). This is the peculiarity of our physical and etheric bodies, that they have this direction in the cosmos (red arrow from left to right). If this (see diagram b) is our physical body (red circle) and this is our etheric body (yellow circle), then the physical body and etheric body move in this direction (arrow b from left to right). And our entire experience in the world, insofar as we are human beings, takes place in this direction.

Those entities that we encounter when we move up into existence between death and a new birth, where we realize the experience that we experience here in the picture during sleep, move in the opposite direction. They are constantly coming towards us. So that in relation to what we call time in earthly life we must say: The gods carry spirit bodies about them, for my sake light bodies, but with which they move from the most distant future towards the past. So that the gods move in this direction (arrow from right to left, diagram C).

And when we enter the time we spend between death and a new birth, we take on the divine bodies just as we take on our physical bodies from the physical substances here on earth when we pass through the time between death and a new birth. We clothe ourselves there with the divine bodies; we clothe ourselves there with the divine body of that which I have called in my “Theosophy” the spiritual man and the spirit of life. So that we ourselves, by stepping through the gate of death, put on a life spirit (white) and a spirit man (green), but thereby get the opposite direction in the universe and after death first live our life back to birth, or to conception.

So we have gone in life here on earth from birth or conception - if I now draw what is going on as a circle to make the matter clearer to us - we have gone in this direction during our earthly existence (upper half of the circle) and after our earthly existence we go back in this direction (lower half of the circle) to our temporal place of birth or conception. Just as when we make an exit from our home, go to some place and go back again, we then describe, as it were, a circumcircle in space, so we describe in time - for in this world, into which we enter, there is no more space, but time still exists - a back and forth process, so that we go between birth and death, and first, after we have gone through this between birth and death, go backwards through the nightly earth experiences as spiritual realities, until we come back again to our starting time-place. We have completed the first circuit of those circuits that we have to complete after death. You see, little is spoken of these circles in life, in life as a whole, today in the materialistically thinking age, and we must go back a little in the development of humanity on earth if we want to find a language that really corresponds to these true processes of human life. If we go back to Oriental wisdom, which recognized these things not out of such conscious insight as we can again, but out of a somewhat dreamlike clairvoyance, we come upon a wonderful expression within Oriental-Indian wisdom. And we realize that this wonderful expression comes from the insight that we can acquire again today if we really cross the threshold with understanding, consciously pass the guardian of the threshold and consciously enter the spiritual world.

If the spiritual world is described from some kind of theories that are at least half-constructed from the intellect, then it is also described in such a way as the materialistic idea roughly imagines the universe that man lives: he begins with birth, then he becomes a child, a youth or a virgin, older, then it goes on until death, then it goes on, on, on, and so a line is drawn, at the end of which one naturally does not come, of course not. Because anyone who knows the initiation knows that it is simply nonsense to speak of this end, because this path to the end does not exist. There are paths that return into themselves. And the wonderful expression with which the oriental initiates once named this fact is called the “wheel of births”.

There is a lot of talk about this “wheel of births”, but little reference is made to its reality these days. We have in fact completed the first wheel of births when we arrive at the end of our star migration, which we cover in one third of our entire life, i.e. in as much time as we needed to sleep during our time on earth. We have then completed the first wheel of births and we can then await the circles of the further wheels of births in the life we live through between death and a new birth.

So it is when, again with that awakening which occurs for human knowledge through imagination, inspiration and intuition, one penetrates into those worlds which lie behind the veil of the sensual world, for that knowledge which people once possessed in an ancient time of historical world development as the inheritance of that past in which they had the contact with the divine spirit beings already described to you. When we return from some kind of insight into the spiritual worlds to what people knew from the spiritual worlds in ancient times, then we first encounter the possibility of understanding what has come to us from the ancient wisdom. And then begins the tremendous admiration for the original wisdom of mankind. So that actually the one who absorbs the initiation in the present cannot help but look up with admiration, with reverence precisely to the oldest times of man's existence on earth.

But you can also see something else from this. You see from this that one can actually only come to the true form of these ancient views if one finds them again through modern spiritual science. Therefore, those who want to exclude modern spiritual science do not understand the language that was spoken by those who possessed the ancient original wisdom of mankind; basically, they cannot describe it historically. It is sometimes naïve how those who know nothing of the spiritual world interpret the ancient documents of primitive peoples. Such wonderful words as the “wheel of births” can be heard in the writings, which otherwise may already have darkened primal wisdom. They must be understood by rediscovering what they point to as a reality. So if you really want to describe the history of mankind on earth according to the truth, then you must not shy away from first familiarizing yourself with the meaning of the language that existed in ancient times.

I could well have started right away by describing the historical development of mankind and using the expressions found in the documents; but then you have words, nothing but words, as they often flutter around the world today when the old documents are spoken of. Therefore, in order to describe even that part of the world according to reality which man has lived through during his historical time, one must first describe man's relationship to the spiritual worlds, for only in this way can one gain the possibility of finding one's way into this language and into all that has been done in ancient times in order to maintain a connection with the spiritual worlds. Yesterday I described to you what the Druid priests once did in setting up the stones and covering them in order to explore the will of the spiritual world penetrating from the spiritual world into the physical world by looking through the stones from the shadow that arose within such a structure.

But this was connected with something else. In the spiritual world, everything is not just an entrance, but everything also has a course. If the forces of time that carry us through our physical earthly existence carry us back again after death, then there are also forces that go from above to below in these formations, but also those that go from below to above. So that in these formations a downward and an upward current has been observed by the Druid priests. And when the Druid priests placed these formations in the right place on the ground, they could not only recognize in them the will of the divine spirits wandering down from the cosmos, but also - because one-dimensionality prevailed in the ascent, provided the formation was in the right place - the goodness or badness of the people who belonged to their communities and who spoke out to the universe. So these stones were also an observatory for the Druid priests to look inside the souls who were in communication with the cosmos, the souls who belonged to the communities in question.

All these secrets, all these mysteries are linked to that which has remained from ancient times in such a decadent state. It can only be understood when the spirit world is ‘lifted up’ from its hidden existence into human consciousness through the power of one's own imagination, inspiration and intuition.


Such circular movements, which are of course meant figuratively as I have drawn them, because one moves yes in the sphere of one-dimensionality, man goes through repeatedly in his course of life between death and a new birth. And just as this cycle - going from birth to death, going back from death to birth - so there are going and returning cycles in the whole of life between death and a new birth, but in such a way that there is always a difference of degree in the experience between the beginning and the end. Here in this first wheel of birth there is the difference that we experience the going part until physical death and then the other, the going part immediately in the time that follows physical death and which lasts, if we were to measure it according to the time here on earth, one third of the earthly life span. Then this first wheel of birth is completed. Then others follow, and we complete such wheels, circles, until we have arrived at a very specific point from which we can begin the return journey, the return migration, in the way I will describe tomorrow. We complete such wheels until we have reached that point in our entire cosmic experience which indicates the last death we experienced in our previous incarnation on earth.

So we live through in such circles, but in the first time of our experience after death looking back and reliving what we have gone through between the last death and that birth which we have lived through as the last to the earthly existence from which we have just died. And every such circular movement corresponds in its course, I would like to say, to a cosmic life of sleep.

If I were to draw these circles further, continuing from here, then the entrance would always correspond to a life after death, in which the human being with his whole being is more absorbed in the cosmos, in which he has the consciousness that he actually lives in the cosmic world, he is one with the cosmic world.

The process always corresponds to that when the human being returns to himself from the cosmic world, so to speak, that he now processes within himself what he first experienced in the cosmos and experiences it connected with his self. Just as we have to live through the alternation between sleeping and waking in order to have a healthy earthly existence, so in the time between death and a new birth we must always experience a kind of outflow into the cosmos, where we feel as great, as comprehensive as the cosmos is, where we feel the formations and the facts of the cosmos as our own formations and our own facts, where we identify ourselves so far with the universe that we say: That which you looked at with your sensual eyes when you were still an earthling, that which looked at you in its sensual reflection as the cosmos of sensual stars, you now live within. But it is not the physical stars, it is the divine-spiritual beings who connect their existence with your existence. You are, so to speak, dissolved into the cosmic existence. The divine-spiritual beings of the cosmos live in you. You have to identify with them.

This is, so to speak, one part of the experiences between death and a new birth - whether you call it cosmic night or cosmic day, what you are going through, the earthly expressions we use are of course highly indifferent to the gods who live in the spiritual world. We only have to visualize what we experience out there through our earthly expressions. But we must also describe it in an appropriate way.

Then such times follow, in which we grow, as it were, into the universe, identify ourselves with the universe, other times in which we withdraw into our own self, withdraw, as it were, to a single point, the point of our self, where, as in a cosmic memory, we now feel everything in us, united with us as in our self, which we have first experienced poured out into the whole cosmos. To a certain extent we feel this wheel of birth in such a way that it is actually always a vortex, that we experience what we experience with the cosmos as if it were out there, but then we withdraw into our self and experience the smaller third part in our self; then it goes out again; then again the drawing together follows in the spiral. So that this “wheel of births” can also be described as a spiral movement that draws back into itself again and again.

Such is the progression in self-experience and self-expression between death and a new birth. Just as one would describe the earthly events in the course of twenty-four hours each, and one would only describe in there: men sleep and awake -, so one has described that which is now experienced for the spiritual world in the passage of man from death to a new birth. This self-emptying, this self-withdrawal is in the spiritual world like sleeping and waking here in man's earthly existence. And just as the events that one lives through are first introduced into man's earthly existence, so those spiritual events that man lives through between death and a new birth are introduced into this completion of the wheels of births and deaths. In order to understand these events, one must form a healthy idea of how the human being actually stands here in earthly existence.

He actually only wakes up with reference to his imaginary world and a part of the emotional world that follows the imagination. What happens when a person has the intention to do this or that, even just to pick up a chalk? That which happens when the intention lives in the imagination, rushes down into the will, the will engages the muscles, until we again become aware of how the hand has grasped the chalk - which is again imagination - that which thus integrates itself into earthly life as an expression of will, as an expression of desire, that remains as shrouded in darkness for earthly life as the sleeping life of man, even when it takes place during the day. Only with regard to imagination and a part of our feeling do we awake to ordinary consciousness. With regard to the other part of feeling, which is based on the will - where we approve or disapprove of what we want to do - and with regard to the will itself, we are asleep.

But we do not take these thoughts with us into life after death, just as little as into the night. Nor do we take the thoughts we have cherished here on earth with us into the life between death and the new birth. There we have to form our own thoughts appropriate to that other world.

What we take with us, however, is what remains here in the subconscious, the will and a part of the feelings that follow the will. Precisely with that of which we are unconscious here in earthly life - that is what lives in our drives, in our desires, in our whole sensual will nature, and everything that lives as spiritual in this will nature - with all this we live through the time between death and a new birth and there we consciously form cosmic thoughts about what we experience unconsciously here.

For example, if we only want to understand the time we live through in the closest connection to the gate of death, we must be clear that what we already have to live through here on earth in relation to the physical body takes on a different face at the moment when we no longer have a physical body and have passed through death. Your physical body, the substances that chemistry lists, do not experience thirst and hunger. The inner experience of thirst and hunger is a soul experience. But the fulfillment of this desire thirst and hunger is brought about here in earthly existence by the physical body. Hunger lives in the soul, the satisfaction of hunger here on earth lives through the body; thirst lives in the soul, the satisfaction of thirst here on earth lives through the body. When you pass through the gate of death, you do not have the physical body. But you still have thirst and hunger. You carry your ordinary thirst and your ordinary hunger through the gate of death, and you have to use the time, which is a third of your life on earth, the backward life of the night life, to break the habit of being thirsty, of being hungry, of experiencing the other desires that can only be fulfilled through the body. This is the inner experience of this third of life in relation to life on earth after death: that what can only be satisfied by the body or only on earth here is removed from the soul, that the soul frees itself from those desires that must live in it but can only be satisfied by the body and earthly events. We will see what else there is later.

With this I have described to you a part of what the human being now initially goes through after passing through the gate of death on the basis of what we have seen today. Tomorrow we will go on to consider this life between death and a new birth and its connection with the entire development of humanity on earth.

But we must become aware of the events that occur in this life on earth. What can be explored today through imagination, inspiration and intuition, mankind once had in a kind of instinctive seeing. The night was not so closed to people. The day was more dreamlike and also offered more of the spiritual world in dream images.

We are currently living in an age - and I would like to draw attention to this today, the connection will become clear to us in the next few days - in which humanity is most exposed to the danger of losing its connection with the spiritual world. And perhaps it is precisely here, where the sites of old European Druid memories are still so close, that it will be the place to point to certain symptoms which are not bad in themselves, but as symptoms point to what is now not only taking place physically in our earthly existence, but what is happening spiritually behind the scenes of existence, so to speak.

Consider medieval man with all his dark sides, what we now call the Dark Ages, and compare him with humanity today. Today I would like to highlight just two of the symptoms that can draw our attention to how we should look at the world from a spiritual point of view.

Look at a medieval book. Every single letter is as if painted. You can see how the eye has rested on this letter. The whole constitution of the human soul, which thus rested on the written letter, was still more suitable for settling into what could come over it as revelations from the spiritual world.

And look at some of the writing today - it can no longer be read! These are not letters that you feel like something that gives you painterly pleasure; it is something thrown out of a mechanical hand movement: [the word “Penmaenmawr” is written very carelessly on the blackboard] - that is almost what you see today from time to time on this or that paper!

In addition, we no longer begin to write by being there with the person, but by setting typewriters in motion, where we no longer have any experiential relationship to what we encounter.

That, together with the cars, makes up roughly those symptoms from which we can see today what is going on behind the scenes of existence, how man is being driven more and more out of the spiritual world.

Now don't think that I want to appear before you as a stock reactionary and advocate the banishment of cars, typewriters and even these terrible characters! Anyone who sees through the course of the world already knows that these things must all come, are justified. So what I am saying is not aimed at eradicating them, but precisely at nurturing them. They must come; one must accept them, as one must accept day and night, although the enthusiasm for these things can become very one-sided among people who are very strongly inclined towards the materialistic world. But that which appears in the world in this way, that which rumbles so terribly in the illegible characters, that which rumbles so terribly in the typewriters, and quite horribly roars through the world in the cars, must be contrasted with this so that humanity develops in a healthy way, a strong going into a spiritual knowledge, into a spiritual feeling, into a spiritual will.

It is not a question of somehow fighting the material, but of getting to know it in its reality, in its necessity, to grasp it; but also to see how necessary it is that the strong spirituality is set against that which otherwise crushes humanity in physical existence. Then, through the pendulum swing between cars and typewriters and the imaginations and insights into the spiritual world gained through spiritual-scientific work, the healthy development of humanity can be promoted, whereas otherwise it could only be impaired.

This may be said in particular here in Penmaenmawr, for it is here that one feels, on the one hand, as an inheritance from ancient Druid times, how the imaginations - I have already described it - stand still, as it were; but one also experiences with what robust force these standing still imaginations are destroyed from the ground up by the cars hurtling through the atmosphere.