The Evolution of Consciousness
GA 227
28 August 1923, Penmaenmawr
10. Man's Life after Death in the Spiritual Cosmos
If we wish to bring before our souls the nature of our experiences between death and rebirth, we must above all grasp the great difference between them and those of earthly life. Here on Earth we carry out whatever we do in such a way that once done, it separates from us—it no longer belongs to us. For example, we manufacture various things and they become detached from us. Most people get free of them by selling them. Hence we find that anything a man makes on Earth, as the outcome of his will, goes out into the world in such a way that he feels relatively—I say expressly, relatively—little connection with it. And the thoughts out of which he creates something on Earth slip back within him, into his inner being, where they either remain merely passive or become memories, habits, aptitudes.
It is different between death and a new birth. There, everything a man achieves flows back to him, in a certain sense.
Now we must remember that here on Earth we carry out the impulses of our will on things belonging to the kingdoms of nature—on the minerals, plants and animals. We more or less mould them, move them around, and even set other people into motion.
In the spiritual world, between death and rebirth, we are among purely spiritual Beings, partly with those whose whole existence has been in the spiritual world, who have never been incorporated in earthly substance. Among such Beings belong the higher Hierarchies—the Angels, the Exusiai, the Seraphim and Cherubim. Other names may be preferred; but here, too, there is no need to quarrel over terminology. These particular names are old and venerable; they may well be used now for what we are rediscovering in spiritual realms.
Between his death and rebirth, accordingly, a man dwells partly among such Beings, and partly with the souls of men who have cast off their earthly bodies and taken on spiritual ones; or with those souls who are awaiting their coming re-descent to Earth. This co-existence, it is true, depends somewhat on whether we are connected with such souls, whether we have formed a bond with them in earthly life. For those persons with whom we have not been in close contact on Earth have little to do with us in the spiritual world. I shall have more to say about this.
Then, too, a man stands in relation to other beings who have never been so directly incorporated in earthly life as he was himself, for they are at a lower stage and not ready to take on human form. These are the elemental beings who live in the kingdoms of nature, in the plant kingdom, in the kingdom of the rocks, of the minerals, as well as in that of the animals. Thus, between death and rebirth, a man grows together with the whole spirit-populated world.
I must add that these beings are perceptible to Inspired, Intuitive and Imaginative consciousness, for with these forms of consciousness one can see into the world where we live between death and a new birth.
Because a man lives then in a quite different way, his whole mood and condition are changed. When here on Earth, for example—I am coming back to this same important theme—we make a machine, our action, the handling and fitting together of the parts, flow from our will and our thoughts. But all this becomes detached from us. When between death and a new birth we are in the spiritual world—where as souls we are continually active, always doing something—there shines out from our actions something we recognise as thoughts living in light. Here on Earth a thought stays with us; there, it shines out in everything we do, gleaming as a being of light. So that in the spiritual world we can never do anything without a thought springing from it. This thought is not like the thought of an earthly human being which he can often conceal, however harmful it may be, for it is a personal, individual thought. But in the life between death and rebirth the thought which springs out of things is a cosmic thought, expressing the response of the whole spiritual cosmic world to what we are doing.
Now picture this to yourselves vividly. In the life between death and a new birth a man is active. Through his activity, every action by the soul, every grasping, one might say every touch, immediately changes into a cosmic thought, so that in doing anything we imprint it on the spiritual world. Then on all sides an answer rings back from the Cosmos; out of what we do there flashes up what the Cosmos says of it, and this cosmic verdict is final. But that is not all. In this flashing up of the cosmic world of thought, something else glimmers—other thoughts which we cannot say originate in the Cosmos. Thus we find the brilliantly flashing thoughts permeated by all sorts of dark thoughts, glimmering out of our surroundings.
While the brightly gleaming thoughts from the Cosmos fill us with a profound feeling of pleasure, the glimmering ones—very often, though not always—carry something extraordinarily disquieting; for they are thoughts still working on from our life on Earth. If we have cultivated good thoughts during earthly life, they glimmer out, after death, from the radiant cosmic environment. If we have cherished bad thoughts, evil thoughts, they may be said to glimmer out towards us from the shining thoughts of the cosmic verdict.
In this way we behold both what the Cosmos is saying to us and what we ourselves have brought with us to the Cosmos. This is not a world that detaches itself from a person; it remains intimately bound up with him. After death he bears within him his cosmic existence, and, as a memory, his last existence on Earth. His next task is to lay aside this earthly life and to accustom himself to a different way of living, so that he may become a cosmic being in the true sense. As long as we are in that region of spiritual experience which in my book, Theosophy, I called the soul-world, we are pre-occupied with this aftermath of glimmering earthly thoughts, earthly ways of life, earthly aptitudes. Because of this we make what we feel could be beautiful cosmic forms into grotesque ones, and so, under the guidance of these distorted cosmic forms during our passage through the soul-world, we wander on through the Cosmos until we are freed from everything binding us to the Earth. Then we can find our way into the realm called spirit-land in my book, Theosophy. We have then left behind the state of soul habitual to us in physical life on Earth, and we are able to act in perfect accordance with the admonitions of those spiritual Beings whose realm we have to enter as the only one where it is possible for us to be.
You will see that a man does not take with him into the world after death anything that lives in his physical and etheric bodies. That is thrown off and sinks away into the Cosmos. He takes with him only what as Ego and astral body he has experienced within his physical and etheric bodies.
Something of outstanding significance and importance follows from this. While a man is going about on Earth, he regards his physical body and his etheric body—of which he knows little, but at least he feels it in his powers of growth, and so on—as his own body, but he has no right to do so. Only his Ego and his astral body are his. Everything present in his physical body and etheric body—even while he is on Earth—is the property of the divine-spiritual Beings who live and weave within them, and continue their work while the man is absent in sleep. It would go badly with anyone if he had to care for his own etheric and physical bodies in continual wakefulness between birth and death. Time and time again he is obliged to hand over his physical and etheric bodies to the Gods—especially during childhood, for then sleep is the most important thing of all. Later in life sleep works only as a corrective; the really fructifying sleep is the sleep that comes to a child in the first years of its life. Thus the human being has continually to be yielding up both physical and etheric bodies to the care of the Gods.
In past ages of human evolution this was so clearly perceived that the body was called the temple of the Gods, for so was its wonderful structure experienced. And in all architectural work—this can best be seen in oriental buildings, but also in those of Egypt and of Greece—the laws of the physical body and the etheric body were followed. In the very way the Cherubim are set on the temples of the East, in the attitude of a sphinx, or in the placing of pillars—in all this the work of divine-spiritual Beings in the human physical and etheric bodies has been made to live again. In the course of evolution, consciousness of this has been lost; and to-day we refer to the physical body as our own—with no notion of how unjustified this is—whereas as an earthly creation it belongs in reality to the Gods. Hence, when anyone to-day talks of “my body”, when he speaks of the healthy functioning of his body as due to himself, it is just an instance of the prodigious arrogance of modern man—a subconscious pride, certainly, expressed with no awareness of it, but none the less deplorable. It shows how in speaking of their bodies as their own, people are really laying claim to the property of the Gods, and this pride is embodied in their very speech.
To all these things attention must be drawn anew by Spiritual Science; it must show how a moral element is already mixed into our ordinary naturalistic life—and truly, as we have seen in the case just referred to, it can take a by no means healthy form. These matters show how, through genuine spiritual knowledge, our whole feeling life can be so transformed that, if Spiritual Science has been really understood, even ways of speaking can become different from the way in which people like to talk under the influence of purely materialistic thinking.
In order to understand the further experience we have between death and rebirth, we must be able to recall what was said yesterday—that, on growing accustomed to the spiritual world, a man loses the physical aspect of the stars and in its stead there arises the spiritual counterpart of the brilliance of their rays which meet the eye physically. Just as the Earth is the dwelling-place of men who, with their Ego and astral body, live upon it as spiritual beings, so certain spiritual Beings dwell in every single star. And during his physical life a man is connected also with elemental beings dwelling in the kingdoms of the minerals, plants and animals. He is also connected through his ordinary bodily life with other human souls. Then, between death and a new birth, he is in connection with the dwellers on other stars, and his life is actually spent in experiencing the world of the stars through its spiritual counterpart, through life in common with the other divine-spiritual Beings dwelling there.
We have already seen how, immediately after earthly life, we pass through existence in the soul-world, and how it is essentially a living backwards through all that we have slept through in unconscious imagery during our nights on Earth. One-third of the duration of a man's earthly life is thus spent in weaning himself from that which his glimmering thoughts carry into the thoughts of the Cosmos. Anyone who has lived to the age of sixty, say, on Earth, will therefore go through the soul-world in twenty years, while he is working his way out of everything connecting him with physical existence. Inwardly, during this time after death, he experiences his coming into relation with the world of the stars, and especially with the Moon. Yesterday I spoke of a man describing a circle, as it were, completing the first half between birth and death, and the return half in a third of that time. I would now add that he feels this circling to take place round the Moon-existence and the spirits belonging to it. As I pointed out yesterday, he is not conscious of returning to his birth, and so his movement is not actually a circle but a spiral, a progressive spiral.
The reason why we do not simply circle round the Moon, but move on to approach another state of existence, is partly the onward driving force of the Mercury beings. These beings are rather stronger than those of Venus. Existence is urged forward by the Mercury beings, whereas through the Venus beings it is brought to a stop, as though completed. Hence the essential course of a man's passage through the soul-world is such that he feels himself taken up into the activity of Moon, Mercury, Venus.
We must make a quite clear picture of this form of existence. Here on Earth we say: “As a man I have a head”, activated chiefly by what might be called the middle brain—the pineal gland and so on. “In the middle of my body is my heart, and in my whole kidney system the organism for metabolism and movement.” In the soul-world all this would have no meaning; we have laid it all aside. After death we say: “As a man I consist of what comes from the Moon-spirits on the Moon.” This corresponds with saying on Earth: “I have a head.” And whereas on Earth we say: “I have a heart in my breast”—which covers the whole breathing and circulatory system—in the soul-world we say: “I bear within me the forces of Venus.” Again whereas on Earth we say: “I have a metabolic-limb system with all its organs,” of which the chief is the kidney system, after death we have to say: “The forces coming from the Mercury beings live in me.” Therefore on Earth we must say: “As man I am head, breast, lower body and limbs”; and after death: “As a man I am Moon, Venus, Mercury.”
This corresponds entirely with our true inner existence during life. For our whole physical existence here on Earth depends upon how head, heart, and digestive system work together—everything turns on that. The slightest movement of the hand involves the action of head, heart and digestive system, for continuous changes in the relevant substances come into play. Our whole earthly existence takes its course in head, heart, limbs—to put it in a very summary way. So in the soul-world the activity of the Moon, Mercury and Venus forces within us fills our whole existence. And through this we are in fact carried back to a time when human beings were experiencing natural existence in long past epochs of human evolution—epochs to which I have often alluded during these lectures.
In those days people had a kind of instinctive vision, and I have already spoken here of certain types of this which can still be found. Even on Earth a man then had a presentiment of his connection, in life beyond the Earth, with Moon, Mercury and Venus. Why has this consciousness disappeared today? When anyone speaks of these deeply significant things which lie behind the veil of the physical world and can be spoken of only from the realm beyond the threshold, one naturally stirs up ill-feeling, or, to put it more elegantly, one arouses contemporary criticism. For to-day it is particularly difficult to put into words the truths of Initiation. It must either be done in such abstract concepts that people to-day will not realise what is meant, or terms that really belong to such truths must be used—and this makes many people downright angry. One can understand this anger, for they are being told about a world they want to be rid of, a world they fear and hate. But this cannot prevent a start being made in speaking honestly of these matters in civilised circles. Were one to show great consideration—though it would not help us much—towards the people who hate Initiation-knowledge—not of course any of those sitting here but those in the world outside—one would have to say: As a man grows accustomed to life in the soul-world, he finds himself in conditions resembling an earlier condition on Earth, when he had instinctive spiritual knowledge of the truth, and in this knowledge, lived the forces of the Moon. In that way one might perhaps have gone halfway, quite respectably, towards the materialistic concepts of to-day; but it would have been put far too abstractly. If one is not afraid of the criticisms that will of course come from materialistic thinkers, one has to speak differently and say: When people were going through a far-off prehistoric epoch in earthly evolution—of which more is to be said later—even on Earth they were in the company of spiritual beings who were in direct connection with the Cosmos rather than with the Earth itself. We can say that divine Teachers, not earthly ones, directed the Mysteries and instructed human beings then on Earth.
In such remote ages these Teachers did not take on physical bodies of flesh, but worked in their etheric bodies upon men. So that the highest Teachers in the Mysteries, to whom physically incorporated men stood merely as servants, were etheric and divine; but they dwelt among men on Earth. Hence we are expressing something very real when we say: Once, in a long past period of human evolution, divine-spiritual Beings dwelt on Earth together with men. They did not always make their presence known if someone, let us say, was simply going for a walk, but they did reveal themselves if a person was led to them in the right way through the servants of the Mystery-temples. This happened only in the Mysteries, and through the Mysteries these Beings became companions of earthly men. Since then they have withdrawn from the Earth to the Moon, where they now dwell as if in a cosmic citadel, not perceptible from earthly existence, within the Moon's inner being. Thus, when considering this inner existence of the Moon, we have to look upon it as a gathering of those Beings who once, in etheric bodies, were the great Teachers of men upon Earth. And really we should never look at the Moon without saying: Our one-time Teachers on Earth are now assembled there.
Nothing that comes to earthly men from the Moon is inherent in it, but only what is reflected by the Moon from the rest of the Cosmos. For the Moon reflects all cosmic activity in the same way that it reflects the light. Hence when we look at the Moon and see its light most clearly, this is really the least part of it. We are seeing a mirror of cosmic activities, not the inner life of the Moon.
Within the Moon dwell those Beings who once lived on Earth, and it is only during man's life in the soul-world, after death, that he again comes under their influence. It is these Beings who, in accordance with the judgment of the far-distant past, work correctively on what a man has done on Earth. After death, therefore, in our epoch, a man actually comes once more into relation with these Beings who formerly, as divine-spiritual Beings, educated and instructed him and all mankind on Earth.
When the human being has passed through this realm of the Moon, it is then his appointed task in the Cosmos to enter the Sun-existence. Whereas the first circle, the first completed spiral, has existence on the Moon for its central point, this spiral movement now takes a man a further step forward, and on leaving the realm of the Moon, he enters the realm of the Sun.
Any spatial diagram illustrating this process can be no more than illusory, for it all takes its course in the one-dimensional, the super-sensible. However, as we must use earthly words, we can say: When a man has completed the first revolution in the realm of the Moon, he comes to the Sun realm, and the Sun, the spiritual Sun, then stands in the same relation to him as the Moon did previously. The man has now to become a being who—on entering what in my book, Theosophy, I called spirit-land, the spiritual realm of the Sun—must transform his previous Moon-, Venus-, Mercury-, existence. He must in actual fact become a different being. In earthly life he says: I am a being of head, heart, breast; a being of metabolism and limbs. Immediately after death he says: I am a being of Moon, Mercury, Venus. But then he can no longer say this, for it would mean his having come to a standstill in the spiritual world, between the soul-world and the real world of the spirit. He has now to go through a special metamorphosis even of his soul-spirit being and become what I may describe as follows: The Sun must be his skin. Everything around must be Sun. As here on Earth our physical body is wrapped in our skin, so now, on entering the life of the spirit, we have to be clothed in a skin consisting entirely of the Sun's spiritual forces.
Now it is not easy to picture this, for on the Earth you think: There is the Sun, shining down upon us; the Sun is in the centre and sheds its rays all around. On entering the realm of the spiritual Sun we find the Sun to be no longer in a definite place—it is everywhere. A man is then within the Sun; it shines in upon him from the periphery, and is, in truth, the spiritual skin of the entity he has become. Moreover, within the realm of the spiritual Sun, we have what must be described as organs. In the same way that in earthly life we have head, heart, limbs, and, immediately after death, Moon, Mercury, Venus, so, after that, we have organs which we must attribute to Mars, Jupiter, Saturn.
These are then our inner organs, just as heart, pineal gland, kidneys, are on Earth. All this has gone through a metamorphosis into the spiritual and these new organs, not fully formed when first we leave the soul-world and enter the world of spirit, now have to be gradually developed. For this purpose we do not describe one circle only in the Sun-existence, as in our Moon-existence, but three. In the first circle the spiritual Mars organ is developed; in the second, the Jupiter organ, and the Saturn organ in the last circle. If we compare them with earthly periods of time, we find that these three circles are traversed much more slowly, about twelve times more slowly than the relatively fast Moon circle. And during this whole journey, while a man is living in the world of spiritual spheres and participating in its forces, he is continually active. Just as we are active here with the forces of nature, so there we are active with the forces, the Beings, of the higher Hierarchies, whose physical manifestation in the surrounding starry heavens is only an outer reflection, as with the Sun and Moon.
In order to find his way from the realm of the Moon to that of the Sun, however, a man must have the guidance to which I have already referred. We have seen how, in the most ancient epochs of mankind, Beings lived on Earth who have since withdrawn, entrenching themselves, as it were, in the cosmic stronghold of the Moon. They are the Beings with whom a man, after death, first enters into a relationship. But these Beings have had successors who, in the epochs after the ancient Hyperborean period, appeared on Earth from time to time. In the East they have been called Bodhisattvas. Although they have always made their appearance embodied as men, yet they are the successors of the Beings now entrenched on the Moon, and their life is passed in community with these Beings. There lie the springs of their strength, the sources of their thoughts. And they were the Beings who once acted as the guides of mankind. Through the teaching they gave on Earth, men were enabled to have the strength, on coming to the end of their journey through the Moon-sphere, to pass over into the realm of the Sun.
In future lectures we shall see how, in the course of man's earthly evolution, this has become impossible, and how the Christ Being had to descend from the Sun to carry out the Mystery of Golgotha so that mankind, through the teachings of that Mystery, should be given sufficient force to make the crossing from the soul-world to spirit-land, from Moon-sphere to Sun-sphere.
In the ancient days of Earth evolution, the Moon-influence was closely connected with the Earth, and cared for its spiritual element, with the participation, direct or indirect, of the Bodhisattvas. Then, when the time was ripe, after the first third of the fourth post-Atlantean epoch had expired, the effects of the Mystery of Golgotha, the working of the Christ, came in. This work of the Christ was surrounded by the twelve-fold activity of the Bodhisattvas, indicated—though indeed it was a reality—in the twelve Apostles. Thus the Christ, incorporated in the body of Jesus, is the power who, coming from spiritual existence in the Sun, has now united Himself with the Earth.
If we look up to the Moon with the desire to understand it, rather than merely to gaze at it with our soul and spirit clouded by materialism, and if we realise it to be a gathering of beings pointing to the past evolution of the Earth, then we must look up in the same way to the Sun. The Sun is a gathering of those Beings who point to the future of Earth-evolution and now also to the present, and whose great representative is the Christ, who passed through the Mystery of Golgotha. Through as much as human beings absorb on Earth in their relation to that Mystery, so will their entrance into the spiritual land of the Sun be facilitated, so that they are enabled to take up inwardly the Mars organ in the sphere of Mars, the Jupiter organ in the Jupiter-sphere, and in the sphere of Saturn the corresponding Saturn organ. This is accomplished in threefold circles which take their course far more slowly than that of the Moon; yet this also underlies world-evolution. The complete fulfilment of what I have just been describing—the development into Mars man, Jupiter man, Saturn man—will come about only in the future. During our present epoch we can make only the circle of the Mars region after death, through the activity of world-forces; after that we are unable to do more than touch on the Jupiter region. We have to go through many earthly lives before being able—between death and rebirth—to enter fully the Jupiter region and, later still, that of Saturn.
In order that man, though not yet able to enter the Jupiter region, may receive, between death and a new birth, something of the forces of Jupiter and also of Saturn, many planetoids are interspersed between Mars and Jupiter; in their outer aspect they are constantly being discovered by the astronomers. They make up the region which in its spiritual aspect is experienced by a man after death because he cannot yet reach Jupiter. They have the remarkable characteristic of being spiritual colonies, as it were, of beings from Jupiter and Saturn who have withdrawn there. And before a man is ripe for existence on Earth, he can find in this region of the planetoids, which are there for that purpose, a kind of preparatory substitute, before he is able to enter the region of Jupiter and Saturn. At present, therefore, by the time a man has gone through death and rebirth, he has achieved his Mars-organisation, and has absorbed those Jupiter and Saturn forces to be found in the colonised regions of the planetoids. With the after-effects of this—we still have to learn about them—the human being embarks on another earthly life.
How this life between death and a new birth, which I have now described in relation to the world of the stars, can be further characterised, we shall hear tomorrow.
Das geistig-kosmische Dasein des Menschen nach dem Tode
Wenn wir uns vor die Seele stellen wollen die Art des Erlebens zwischen dem Tode und einer neuen Geburt, dann müssen wir vor allen Dingen den gewaltigen Unterschied ins Auge fassen, der besteht zwischen dem Erleben hier im Erdendasein und jenem Dasein, das wir durchmachen zwischen dem Tode und einer neuen Geburt. Hier im Erdendasein vollbringen wir das, was wir tun, gewissermaßen so, daß es sich von uns loslöst, daß es aufhört, zu uns zu gehören, wenn wir es getan haben. Wir verfertigen hier im Erdendasein zum Beispiel allerlei Dinge. Diese Dinge lösen sich von uns los. Die meisten Menschen lösen ja diese Dinge hier im Erdendasein sogar im äußeren sozialen Leben los: sie verkaufen sie. Also das, was im Erdendasein zubereitet wird von dem Menschen, was aus seinem Willen ausströmt, das geht in das Erdendasein so über, daß der Mensch sich verhältnismäßig - ich sage ausdrücklich verhältnismäßig — wenig damit verbunden fühlt. Und die Gedanken, aus denen im Erdendasein vom Menschen geschaffen worden ist, die ziehen sich in das menschliche Innere zurück. Sie bleiben entweder bloße passive Gedanken oder werden Erinnerungen, Gewohnheiten, Geschicklichkeiten.
Im Dasein zwischen dem Tode und einer neuen Geburt ist das anders. In diesem Dasein kehrt alles, was der Mensch dort vollbringt, wiederum in einem gewissen Sinne zu ihm zurück.
Nun müssen wir bedenken: Hier auf der Erde vollbringen wir unsere Willensimpulse an den Dingen der Naturreiche, am mineralischen, am pflanzlichen, am tierischen Reiche. Die formen wir. Die bringen wir in Bewegung; oder wohl auch bringen wir andere Menschen, insofern sie Erdenmenschen sind, in Bewegung.
In der geistigen Welt zwischen dem Tode und einer neuen Geburt sind wir ja unter rein geistigen Wesenheiten, zum Teil unter denjenigen Wesenheiten, die ihr Dasein voll in der spirituellen Welt haben, die man göttlich-geistige Wesenheiten nennen kann, und die sich niemals in den Erdenstoffen verkörpern. Zu diesen Wesenheiten gehören die höheren Wesenheiten der Hierarchien, die Angelorwesenheiten, die Exusiaiwesenheiten, die Seraphim- und Cherubimwesenheiten. Man könnte auch andere Namen wählen, auch da darf man sich nicht an der Terminologie stoßen, aber diese Namen sind altehrwürdige Namen, und wir können sie wiederum anwenden auf dasjenige, was wir neu entdecken im geistigen Gebiete.
Teils also lebt der Mensch zwischen dem Tode und einer neuen Geburt unter solchen Wesen, teils lebt er unter den entkörperten, mit Geistleibern ausgestatteten Menschenseelen, also unter denjenigen, mit denen er hier im Erdendasein zusammengelebt hat, oder mit denjenigen, die eben ihr Erdendasein erwarten, also bald wiederum heruntersteigen auf die Erde. Dieses Zusammenleben ist ja allerdings etwas davon abhängig, ob wir mit den betreffenden Menschenseelen karmisch verbunden sind, ob wir hier im Erdendasein die Bande mit ihnen geknüpft haben. Denn diejenigen, die uns im Erdendasein hier weniger nahegestanden sind, sie haben auch weniger Beziehungen zu uns in der geistigen Welt. Davon wird ja noch zu sprechen sein.
Dann steht der Mensch in Beziehungen zu solchen Wesenheiten, die auch niemals so unmittelbar im Erdendasein sich verkörpern wie der Mensch selbst, weil sie niedriger stehen als der Mensch, weil sie nicht zu einer menschlichen Gestalt kommen. Es sind Wesen, die in den verschiedenen Reichen der Natur leben, elementarische Wesen, die im Pflanzenreich leben, die im Steinreiche oder im mineralischen Reiche oder auch im Tierreiche leben. Also mit dieser ganzen geistbevölkerten Welt wächst der Mensch zusammen zwischen dem Tode und einer neuen Geburt.
Ich habe noch zu sagen, daß diese Wesenheiten dem inspirierten, intuitiven und imaginativen Bewußtsein eben offenbar werden, daß durch dieses Bewußtsein hineingeschaut werden kann in diese Welt, die der Mensch zwischen dem Tode und einer neuen Geburt durchlebt.
Indem der Mensch in dieser ganz anderen Art nun lebt, ist auch seine ganze menschliche Verfassung, sein ganzer menschlicher Zustand ein anderer. Wenn wir hier - ich komme noch einmal auf dieses wichtige Ding zurück -, wenn wir hier zum Beispiel eine Maschine machen, dann strömt das, was wir tun, die Handgriffe, die Zusammenfügungen der Teile, aus unserem Willen und aus unseren Gedanken heraus. Aber es löst sich von uns los. Wenn wir nun in der geistigen Welt zwischen dem Tode und einer neuen Geburt, wo wir auch fortwährend handeln, fortwährend tätig sind als Seele, wenn wir da etwas tun, dann glänzt aus demjenigen, was wir tun, etwas auf, was wir als im Glanze, im Lichte lebende Gedanken erkennen. Während hier der Gedanke bei uns bleibt auf der Erde, bleibt dort der Gedanke nicht in dem Menschen, sondern er glänzt in den Sachen, die man tut, auf; er glänzt als leuchtende Wesenheit aus all dem heraus, was wir tun. So daß wir dort in der geistigen Welt niemals imstande sind, ein Ding anders zu tun als so, daß ein Gedanke herausspringt. Und der Gedanke ist nicht so wie ein irdisch-menschlicher Gedanke. Ein irdisch-menschlicher Gedanke, der kann ja manchmal, obwohl er eigentlich ein unheilvoller Gedanke ist, eben im menschlichen Inneren verborgen bleiben, denn er ist ein menschlich-individueller, sogar ein menschlich-persönlicher Gedanke; der Gedanke aber, der aus den Dingen herausspringt in dem Leben zwischen dem Tode und einer neuen Geburt, der ist ein kosmischer Gedanke. Der drückt dasjenige aus, was der Kosmos, was also im Grunde genommen die Wesenschaft der ganzen spirituell kosmischen Welt zu dem sagt, was wir tun.
Stellen Sie sich also lebhaft vor - ich will das sogar durch ein Schema klarmachen [nicht erhalten] -: Ein Mensch ist tätig in dem Leben zwischen dem Tod und einer neuen Geburt. Indem er tätig ist, verwandelt sich sofort jeder - ich muß jetzt sagen: Seelengriff, jede Seelentat, man möchte sagen jeder Seelenstrich sofort in einen kosmischen Gedanken. So daß wir also, wenn wir etwas tun, es gewissermaßen hineinprägen in die geistige Welt. Da antwortet der Kosmos von allen Seiten, und da leuchtet aus dem, was wir tun, zurück, was der Kosmos sagt, und das Ding ist dann so, wie der Kosmos geurteilt hat. Aber das ist nicht das einzige; sondern in diesem Erglänzen der Gedankenwelt des Kosmos, da flimmert noch etwas anderes auf. Da flimmern Gedanken hinein, von denen wir nicht sagen können, daß sie aus dem Kosmos stammen, so daß wir also die für den Kosmos, nicht für das irdische Leben hellflammenden Gedanken durchsetzt finden von allerlei dunklen Gedanken. Die flimmern nun aus den Dingen heraus.
Während uns nun in dem Leben zwischen dem Tode und einer neuen Geburt diese aus dem Kosmos stammenden hellen, glänzenden Gedanken mit einem tiefen Wohlgefühl erfüllen, haben sehr häufig, nicht immer, aber sehr häufig diese flimmernden Gedanken etwas außerordentlich Beunruhigendes, denn diese flimmernden Gedanken sind die Gedanken, die nachwirken aus unserem eigenen Erdenleben. Haben wir uns also in unserem eigenen Erdenleben über irgendeine Sache gute Gedanken angeeignet, dann flimmern diese guten Gedanken aus dem kosmisch erglänzenden Gebilde nach dem Tode heraus. Haben wir uns schlechte Gedanken angeeignet, haben wir schlimme, böse Gedanken gehegt, dann flimmern diese bösen Gedanken aus dem Gedanken-erglänzenden kosmischen Urteil, kann man sagen, einem entgegen. Und so erblickt man zugleich mit dem, was der Kosmos zu einem sagt, das, was man selber mit hinein gebracht hat in den Kosmos.
Und das ist nun nicht eine Welt, die sich loslöst vom Menschen, das ist eine Welt, die innig mit dem Menschen verbunden bleibt. Der Mensch trägt nach dem Tode sein kosmisches Dasein in sich. Er trägt aber auch als eine Erinnerung sein vergangenes, sein eben vergangenes Erdendasein in sich. Und seine nächste Aufgabe ist ja diese, das Erdendasein abzustreifen, sich abzugewöhnen, damit er in die Lage kommt, ein wirklich kosmisches Wesen zu sein. Solange wir in jener Region des geistigen Erlebens sind, die ich in meinem Buche «Theosophie» als die Seelenwelt bezeichnet habe, haben wir es immer zu tun vorwiegend mit diesen nachflimmernden Erdengedanken, Erdengewohnheiten, Erdengeschicklichkeiten. Durch diese machen wir aus dem, wovon wir empfinden, das könnten schöne kosmische Gebilde sein, allerlei Fratzengestalten; so daß wir während dieses Durchganges durch die Seelenwelt von den zum Fratzenhaften verzerrten kosmischen Gebilden unbehaglich richtend und gerichtet durch den Kosmos weiterwandeln, bis wir befreit sind von all dem, was uns noch an das Irdische bindet, und wir den Übergang finden können in das, was ich in dem Buche «Theosophie» als das Geisterland bezeichnet habe, wo wir dann so sind, daß wir die Seelenverfassung zurückgelassen haben, die wir uns im physischen Leib auf der Erde angeeignet haben, und nun so handeln können, wie es rein nach den Anweisungen der geistigen Wesenheiten, in deren Region wir nunmehr einziehen müssen, einzig und allein sein kann.
Sie sehen, der Mensch nimmt zunächst in die Welt, die er durchlebt nach seinem Tode, nicht das mit, was in seinem physischen und in seinem ätherischen Leibe lebt. Das wird ja abgeworfen, das verfällt dem Kosmos. Der Mensch nimmt nur das mit, was er als Ich und als astralischer Leib in dem physischen und in dem Ätherleib erlebt hat. |
Aus dem kann aber etwas außerordentlich Bedeutungsvolles und Wichtiges ersehen werden. Wenn der Mensch auf der Erde herumgeht, dann nennt er eigentlich seinen physischen Leib und seinen ätherischen Leib - von dem weiß er zwar nicht viel, aber insofern er in den Wachstumskräften lebt und so weiter, fühlt er ihn wenigstens -, er nennt das seinen Leib. Aber der Mensch hat kein Recht, das seinen Leib zu nennen. Denn sein ist nur das, was im Ich und im astralischen Leibe vorhanden ist. Das, was im physischen Leib und im ätherischen Leib vorhanden ist, das ist, auch wenn der Mensch auf Erden lebt, ein Eigentum der göttlich-geistigen Wesenheiten. Darinnen leben und weben, während der Mensch auf Erden lebt, die göttlich-geistigen Wesenheiten. Darinnen wirken sie weiter, diese göttlich-geistigen Wesenheiten, auch wenn der Mensch im Schlafe gar nicht dabei ist. Dem Menschen würde es sogar recht schlecht ergehen, wenn er selber seinen ätherischen und seinen physischen Leib versorgen müßte im dauernden Wachzustande zwischen der Geburt und dem Tode. Der Mensch ist genötigt, immer wieder und wiederum — am meisten in der Kindheit, denn der Kindesschlaf ist der allerwichtigste, der spätere wirkt nur noch korrigierend, aber der eigentlich befruchtende Schlaf ist der kindliche, in den allerersten Lebensjahren -, der Mensch ist genötigt also, den Göttern fortwährend seinen physischen und ätherischen Leib zu übergeben.
Das haben alte Zeiten der Menschheitsentwickelung dadurch eingesehen, daß sie den menschlichen Leib, den menschlichen Körper genannt haben einen Tempel der Götter, und in diesem Wunderbau des menschlichen Leibes auch empfunden haben den Tempel der Götter, und in ihren architektonischen Werken überall - das kann man am besten in der orientalischen, aber auch ägyptischen und griechischen Architektonik finden - nachgeahmt haben die Gesetze des physischen und ätherischen Leibes. In der Art und Weise, wie die Cherubime aufgesetzt sind an den Tempeln des Orients, an der Art und Weise, wie die Sphinxe stehen, wie die Säulen stehen, liegt verlebendigt drinnen das, was man empfand als göttlich-geistiges Wirken im menschlichen physischen und ätherischen Leibe. Das Bewußtsein davon ist dem Menschen im Laufe seiner Entwickelung verlorengegangen. Und heute nennt er zwar ahnungslos, aber deshalb ganz unrichtig, seinen physischen Körper seinen Körper, während dieser physische Körper wirklich im Erdenschaffen das Eigentum der Götter ist. So daß, wenn der Mensch heute das Wort ausspricht «mein Körper», wenn er dasjenige, was im gesunden Zustande in seinem Körper vor sich geht, als sein Eigentum bezeichnet, dies einen ungeheuren Hochmut des Menschen der gegenwärtigen Zivilisation darstellt; zwar einen ahnungslos vollbrachten, einen unterbewußten Hochmut, aber einen furchtbaren Hochmut eben, indem die Menschen, wenn sie sagen «ihr Körper», «mein Körper», damit eigentlich das Eigentum der Götter beanspruchen, daß sie also schon in ihrer Sprache den Hochmut verkörpert haben.
Auf alle diese Dinge muß Geisteswissenschaft wiederum aufmerksam machen. Sie muß aufmerksam machen darauf, daß sich Moralisches schon in das gewöhnliche naturalistische Leben hineinmischt, und zwar, wie wir gesehen haben, gerade in diesem Falle nicht gutes, sondern sogar schlimmes moralisches Leben. Diese Dinge zeigen, wie auch unser ganzes Gefühlsleben durch eine richtige Geisteserkenntnis so weit umgewandelt werden kann, daß schon in der Redeweise des Menschen dann etwas anders werden wird, wenn er Geisteswissenschaft wirklich verstanden hat, als er sie heute liebt unter dem Einflusse der rein materialistisch-naturalistischen Denkweise.
Wir müssen, um das weitere Erleben zwischen dem Tode und einer neuen Geburt zu verstehen, uns vor die Seele rücken können, was gestern gesagt worden ist: daß, indem sich der Mensch in die geistige Welt einlebt, der physische Aspekt der Sterne verschwindet, und an die Stelle des physischen Aspekts der Sterne tritt das Hineinleben in das, was geistig dem entspricht, was physisch im Sternenglanze zum Auge herunterstrahlt. Jeder einzelne Stern ist, ebenso wie die Erde der Wohnplatz der Menschen ist und die Menschen eigentlich als Geistwesen mit Ich und astralischem Leib Erdenbewohner sind, der Wohnplatz gewisser geistiger Wesenheiten. Und der Mensch ist während seines physischen Daseins verbunden mit den elementarischen Wesenheiten, die im Mineralreich, Pflanzenreich, Tierreich und so weiter wohnen; er ist verbunden durch das Leben in der äußeren Leiblichkeit mit anderen menschlichen Seelen. Er kommt nun in Verbindung zwischen dem Tode und einer neuen Geburt mit den Bewohnern anderer Sterne. Das Leben zwischen dem Tode und einer neuen Geburt ist nun tatsächlich ein Durchleben durch die Sternenwelt, aber eben durch den Geist der Sternenwelt, durch das Zusammenleben mit den anderen göttlichgeistigen Wesenheiten der Sternenwelten. Wir haben ja gesehen: Unmittelbar anschließend an das Erdenleben verbringen wir dasjenige Dasein, das in der Seelenwelt verläuft, das im wesentlichen ein in die Wirklichkeit umgesetztes Rückwärtsleben dessen ist, was der Mensch bildhaft-unbewußt in all den Nächten durchschlafen hat, die in sein Erdenleben sich hineinstellen. Ein Drittel seines Erdenlebens erlebt der Mensch so, daß er sich abgewöhnt das, was er, ich möchte sagen durch diese Flimmergedanken, in die kosmischen Gedanken hineinbringt. Der Mensch, der also etwa in seinem Erdenleben sechzig Jahre alt geworden ist, durchlebt die Seelenwelt durch zwanzig Jahre. Er durchlebt sie, indem er sich herausarbeitet aus alle dem, was ihn mit dem physischen Erdendasein verbindet. Er hat ein inneres Erlebnis, wie er mit den Welten der Sterne nach dem Tode in Beziehung kommt. Und so hat der Mensch das innere Erlebnis, während er in der Seelenwelt ist, in diesem Drittel seines Erdenlebens das Dasein verbringt, daß er in diesem Erleben ganz besonders zusammenhängt mit dem Mondendasein. Wenn ich Ihnen gestern gesagt habe, daß der Mensch gewissermaßen den Kreislauf vollendet, also einen Kreis halb beschreibt zwischen Geburt und Tod, dann schneller zurückkehrt, weil er das in einem Drittel der Zeit zurücklegt, so hat er das Gefühl: dieser Umkreis, der ist um das Mondendasein, um die Geister des Mondendaseins herum erfolgt. Und schon gestern deutete ich an: Der Mensch hat nicht das Bewußtsein, daß er wieder bei seiner Geburt ankommt. Es ist also nicht ein eigentlicher Kreis, es ist eine Spirale. Der Mensch rückt eigentlich vor. Und ich müßte das als eine Spirale zeichnen.
Das, was nun bewirkt hat, daß wir nicht in einem Kreise einfach den Mond umkreisen, sondern weiterkommen, uns nähern einem anderen Dasein unmittelbar nach dem Tode, das, was da wirkt, das ist teilweise die vorwärtstreibende Kraft der Merkurwesenheiten, teilweise die zurückstrahlende Kraft der Venuswesenheiten. Die Merkurwesenheiten sind etwas stärker als die Venuswesenheiten. Das Dasein rückt vor durch die Merkurwesenheiten, wird durch die Venuswesenheiten in sich gestaut, gewissermaßen mit Fülle ausgestattet, so daß dieser Durchgang durch die Seelenwelt im wesentlichen so verläuft, daß sich der Mensch aufgenommen fühlt in die Tätigkeit von Mond, Merkur, Venus.
Dieses Dasein, das müssen wir uns nur ganz deutlich vor Augen stellen. Hier auf Erden sagen wir: Ich, Mensch, habe einen Kopf (hier wird gezeichnet), der wird hauptsächlich durch dasjenige [Organ], was man die Mitte des Gehirns nennen könnte, belebt, in der Zirbeldrüse. Das ist also das hauptsächlichste Kopforgan. In der Mitte: Ich, Mensch, habe in meinem mittleren Teil - nun ganz schematisch gezeichnet - das Herz. Ich, Mensch, habe das, was zum ganzen Nierensystem gehört, im Stoffwechsel-Bewegungsorganismus.

So kann man nicht sagen, wenn man nach dem Tode in der Seelenwelt ist. Da sagt man nicht: Ich, Mensch, bestehe aus Kopf, Brust mit dem Herzen, aus den Gliedmaßen mit den Stoffwechselorganen. Das hat gar keinen Sinn. Das alles haben wir abgelegt. Aber wir sagen nach dem Tode: Ich, Mensch, bestehe aus dem, was aus den Geistern des Mondes kommt. Und diese Rede: Ich, Mensch, bestehe aus dem, was aus den Geistern des Mondes kommt, die ist das Korrespondierende für das, was wir sagen hier auf Erden, wenn wir sagen: Ich habe einen Kopf. Also hier auf Erden müssen wir sagen: Ich habe einen Kopf. Nach dem Tode in der Seelenwelt müssen wir sagen: Ich habe das, was von den Geistern des Mondes kommt. Und hier auf Erden sagen wir: Ich habe ein Herz in der Brust, das drückt mein ganzes AtmungsZirkulationssystem aus. Diese Redeweise hat wiederum nur hier auf der Erde Bedeutung, denn natürlich, das Herz wird ja auch abgelegt. Nach dem Tode in der Seelenwelt müssen wir sagen: Ich trage in mir die Kräfte der Venus; und das ist nach dem Tode das Korrespondierende. Und während wir hier auf Erden sagen: Ich habe ein Gliedmaßen-Stoffwechselsystem mit all den Organen, die dazu gehören, hauptsächlich dem Nierensystem, müssen wir nach dem Tode korrespondierend sagen: In mir leben die Kräfte, die von den Merkurwesen ausgehen. So daß wir hier sagen auf Erden: Ich bin als Mensch Kopf, Brust, Unterleib und Gliedmaßen. Nach dem Tode sagen wir: Ich bin als Mensch Mond, Venus, Merkur.
Das entspricht auch ganz und gar dem wirklichen inneren Dasein des Lebens. Denn es hängt ja hier auf Erden unser ganzes Dasein als physischer Mensch davon ab, wie Kopf und Herz und das Verdauungssystem zusammenwirken. Davon ist alles abhängig. Wir brauchen nur die geringste Handbewegung auszuführen, da wirkt in der geringsten Handbewegung das, was der Kopf arbeitet, was das Herz arbeitet und was das Verdauungssystem arbeitet, denn da verwandeln sich fortwährend die zugeführten Stoffe, indem ich meine Hand bewege. Unser ganzes Erdendasein verläuft in Kopf, Herz und Gliedmaßen, natürlich abgekürzt, in Abbreviatur gesprochen. So verläuft unser ganzes Dasein in der Seelenwelt im Wirken der dann in uns befindlichen Monden-, Merkur- und Venuskräfte. Wie wir auf der Erde das andere sind, so sind wir Mond, Merkur und Venus in der Seelenwelt. Und wir werden dadurch in der Tat wiederum in einer gewissen Weise zurückversetzt in eine Zeit, die der Mensch durch sein natürliches Dasein in viel älteren Epochen als die unsrigen sind, durchlebt hat. Ich habe ja auf diese älteren Epochen der Menschheitsentwickelung schon öfter in diesen Vorträgen hingewiesen.
Da war der Mensch in einer Art instinktiven Schauens, wovon jene Typen geblieben sind, von denen ich während dieser Vorträge gesprochen habe. Er ahnte schon hier auf Erden, wie er im außerirdischen Leben zum Beispiel mit Mond, Merkur und Venus zusammenhängt. Dieses Bewußtsein für das Erdenleben ist ja den Menschen in der Gegenwart verlorengegangen. Und wodurch ist es verlorengegangen? Wenn man über diese Dinge spricht, die eigentlich tief bedeutsam hinter dem Schleier der physischen Welt liegen und auch nur ausgesprochen werden können, wenn man aus der Region, die jenseits der Schwelle liegt, heraus spricht, dann erregt man natürlich sehr stark den Widerwillen, oder sagen wir etwas vornehmer: die Kritik der Gegenwart. Denn eigentlich ist es gegenwärtig besonders schwierig, dasjenige gerade auszusprechen, was die Initiationswahrheit ist. Man muß es entweder so abstrakt aussprechen, daß dann wiederum die Menschen der Gegenwart gar nicht merken, was gemeint ist. Man muß es in abstrakte Begriffe kleiden. Oder aber man muß es ausdrücken in dem, was die Dinge wirklich charakterisiert. Dann werden viele Menschen in der Gegenwart geradezu wild, wenn sie das anhören. Man kann begreifen, daß sie wild werden, denn es wird ihnen gesprochen von einer Welt, die sie los haben wollen, vor der sie sich eigentlich fürchten, die sie hassen. Das kann aber doch nicht hindern, daß trotzdem in ehrlicher Weise von diesen Dingen wiederum angefangen wird, innerhalb der zivilisierten Welt zu sprechen. Würde man daher starke Rücksicht nehmen — wo es einem nicht einmal viel helfen würde — auf diese selbstverständlich nicht hiersitzenden, sondern außenstehenden, die Initiationswissenschaft hassenden Menschen, so würde man eben sagen: Der Mensch kommt, indem er in die Seelenwelt hinein sich lebt, in einen Zustand, der wiederum etwas ähnlich ist einem früheren Zustand auf der Erde, wo der Mensch noch eine instinktive geistige Wahrheit besessen hat. Und in dieser ursprünglich instinktiven geistigen Wahrheit lebten die Mondenkräfte. Da hätte man sich halbwegs nach den materialistischen Begriffen der Gegenwart vielleicht anständig ausgesprochen. Aber man hat die Sache viel zu abstrakt gesagt. Scheut man nicht zurück vor dem, was dann selbstverständlich die Kritik der materialistisch Denkenden wird, so muß man anders sagen. Man muß sagen: Als der Mensch in der Erdenentwickelung eine weit zurückliegende Epoche durchmachte - genauer werde ich es später noch bezeichnen -, eine sehr alte Epoche, die vor der historischen Epoche natürlich liegt, da war der Mensch auch auf Erden in Gesellschaft von geistigen Wesenheiten, welche unmittelbar nicht mit der Erde selbst zusammenhingen, sondern auch in ihrem Erdenleben mit dem Kosmos zusammenhingen. Man kann sagen: Göttliche Lehrer, nicht irdische Lehrer waren dazumal die Vorsteher der Mysterien und unterrichteten die irdischen Menschen.
Diese Lehrer für die ältesten Zeiten nahmen nicht einen festen, dichten, fleischigen physischen Leib an, sondern wirkten auf die Menschen in ihren ätherischen Leibern. So daß die ältesten Lehrer der Menschen in den Mysterien, die obersten Lehrer, diejenigen, deren Diener nur die physisch verkörperten Menschen waren, ätherisch göttliche Lehrer waren. Diese Wesenheiten waren in einer älteren Epoche der Menschheitsentwickelung Mitbewohner der Erde unter den Menschen. So daß wir wirklich in allem realen Sinn sagen können: Es gab eine alte Epoche der irdischen Weltentwikkelung, in der mit den Menschen auf der Erde göttlich-geistige Wesen wohnten, die sich zwar nicht zeigten, wenn man, nun, ich will sagen, spazieren ging, die sich aber zeigten, wenn man in der richtigen Weise durch die Tempeldiener in den Mysterien herangeführt wurde an diese göttlich-geistigen Wesenheiten. Sie zeigten sich nur in den Mysterien; aber da zeigten sie sich. Und durch diese Mysterien wurden sie Mitbewohner der Menschen auf Erden. Diese Wesenheiten haben sich seither von der Erde zurückgezogen, sind von der Erde gewandert nach dem Monde und leben nun wie in einer kosmischen Festung, für das irdische Dasein unwahrnehmbar, im Innern des Mondendaseins. So daß wir, wenn wir das Innere des Mondendaseins ins Auge fassen, dieses Innere anzusehen haben als die Versammlung derjenigen Wesen, die einmal die großen Lehrer der Menschen auf Erden waren in ihrem ätherischen Leibe. Und eigentlich sollten wir niemals anders zum Monde hinaufschauen, als indem wir uns sagen: Da sind diejenigen versammelt, die einstmals die Lehrer auf der Erde waren. Denn für die Menschen auf der Erde kommt vom Monde nicht das, was in ihm lebt, sondern nur das, was er aus dem übrigen Kosmos zurückstrahlt. Wie er das Licht zurückstrahlt, so strahlt der Mond auch alle kosmischen Wirkungen zurück.
Wir sehen also, indem wir zum Monde hinblicken, das Licht, und dieses am deutlichsten; aber es ist das natürlich nicht das einzige, sondern sogar der geringste Teil. Wir sehen einen Spiegel der kosmischen Wirkungen, wir sehen nicht das, was im Innern des Mondes lebt. Im Innern des Mondes lebt dasjenige, was einstmals auf der Erde gelebt hat. Und nur in seinem Dasein unmittelbar nach dem Tode, in der Seelenwelt, kommt der Mensch wiederum unter die Wirkung dieser Wesenheiten, die einstmals auf der Erde waren. Und die sind es, die mit dem Urteil der Vorwelt korrigierend wirken nach dem Tode auf dasjenige, was der Mensch auf Erden getan hat. So daß der Mensch wirklich nach dem Tode in unserer heutigen Erdenepoche wiederum in eine Beziehung kommt zu denjenigen Wesenheiten, die ihn einstmals als göttlich-geistige Wesenheiten auf der Erde erzogen und unterrichtet haben innerhalb der ganzen Menschheit. Der Mond muß also geistig angesehen werden wie eine kosmische Festung, in die sich zurückgezogen haben diejenigen Wesenheiten, die einstmals mit dem Menschen waren, und zu denen wir wiederum in eine Beziehung kommen, unmittelbar nachdem wir unsere Wanderung durch die Seelenwelt nach dem Tode antreten.
Wenn dann der Mensch das durchgemacht hat, was in einer gewissen Weise in den Bereich des Mondendaseins gehört, dann ist ihm die Aufgabe zuerteilt im Kosmos, überzutreten in das Sonnendasein. Während also der erste Kreis, der zurückgelegt worden ist, oder die erste Spirale gewissermaßen zum Mittelpunkt das Mondendasein hat, muß nun diese Spiralbewegung, diese Kreisbewegung des Menschen weiter hinaus sich entwickeln und aus dem Mondenbereich übertreten in den Sonnenbereich.
Raumeszeichnungen können da nur noch illusorisch sein, denn die ganzen Vorgänge sind ja im Eindimensionalen, Übersinnlichen sich abspielend. Aber man kann deshalb doch sagen, weil man sich ja irdischer Worte bedienen muß: Der Mensch ist, nachdem er den ersten Kreis im Bereiche des Mondes nun bereits zurückgelegt hat, eingetreten in den Sonnenbereich, so daß nunmehr die Sonne, aber die geistige Sonne, zu ihm dasselbe Verhältnis bekommt in dem Leben zwischen Tod und neuer Geburt, das vorher der Mond zu ihm gehabt hat. Der Mensch muß nun ein Wesen werden, das auch dieses Dasein: Mond, Venus, Merkur, das er bisher gehabt hat, beim Eintritt in das, was ich in meiner «Theosophie» das Geisterland genannt habe, den geistigen Sonnenbereich, metamorphosiert. In der Tat muß der Mensch ein ganz anderes Wesen werden. Er sagte im Erdendasein: Ich bin Kopf, ich bin Herzwesen, Brustwe sen, ich bin Stoffwechselwesen, Gliedmaßenwesen. Er sagt unmittelbar nach dem Tode: Ich bin ein Wesen, Mond, Merkur, Venus. Er kann dieses nicht weiter sagen, denn dadurch würde sein Dasein zum Stillstand gebracht werden in der geistigen Welt zwischen der Seelenwelt und dem eigentlichen Geisterland. Er muß jetzt eine bedeutsame Metamorphose durchmachen auch für sein geistig-seelisches Dasein. Er muß dasjenige werden, was ich Ihnen in der folgenden Weise charakterisieren kann: Es muß die Sonne seine Haut werden. In seinem Umkreis muß überall Sonne sein. Wie wir hier auf Erden in bezug auf unseren physischen Leib von unserer Haut umkleidet sind, so müssen wir nun in ein Geistdasein eintreten, das von der Haut umkleidet ist, die überall aus geistigen Sonnenkräften besteht. Die Vorstellung davon ist nicht ganz leicht, weil Sie sich ja von der Erde aus vorstellen: dort ist die Sonne, und die strahlt her. Da ist die Sonne Mittelpunkt, und sie strahlt in den Umkreis. Indem man in den geistigen Sonnenbereich eintritt, ist die Sonne nicht mehr da an einem Orte, sondern sie ist überall im Umkreise. Man ist in der Sonne drinnen, und die Sonne strahlt einem von der Peripherie herein. Sie ist in der Tat die geistige Haut des Menschenwesens, das man jetzt geworden ist. Und nicht außerhalb der Sonne, sondern im Innern des geistigen Sonnenbereiches hat man jetzt das, was man wiederum als Organe ansprechen muß: wie im irdischen Dasein Kopf, Herz, Gliedmaßen, wie unmittelbar nach dem Tode Mond, Merkur, Venus, so hat man jetzt als Organe in sich, was man so ansprechen muß wie Mars, Jupiter, Saturn. Man ist also jetzt Sonne und hat die Organe in sich: Mars, Jupiter, Saturn. Das sind die inneren Organe, wie hier das Herz, wie hier die Zirbeldrüse oder wie hier die Niere. Aber das alles ist ins Geistige metamorphosiert. Und diese Organe, sie müssen erst nach und nach ausgebildet werden. Man hat sie nicht etwa gleich, wenn man aus der Seelenwelt in das Geisterland übertritt, voll ausgebildet. Sie müssen erst nach und nach ausgebildet werden. Dazu beschreiben wir nun, indem wir in das Sonnendasein eingetreten sind, nicht bloß einen Kreis, wie wir ihn während des Mondendaseins beschreiben, sondern wir beschreiben drei Kreise, so daß also dieses Sonnendasein in drei Kreisen zunächst beschrieben wird. Im ersten Kreis, der der eigentliche Marskreis ist, wird das geistige Marsorgan ausgebildet. In dem zweiten Kreis, der der eigentliche Jupiterkreis ist, wird das Jupiterorgan ausgebildet, und in dem letzten Kreis wird das Saturnorgan ausgebildet, drei Kreise, die wesentlich langsamer, wenn wir es mit der Erdenzeit vergleichen, durchlaufen werden als der Mondenkreis. Der Mondenkreis wird verhältnismäßig in schnellem Tempo durchlaufen. Diese Kreise werden in einem, wie ich morgen weiter ausführen werde, ungefähr zwölfmal langsameren Tempo durchlaufen. So daß man also einen Marskreis, einen Jupiterkreis und einen Saturnkreis beschreibt. Und während dieses ganzen Durchganges durch diese Region, in der der Mensch in der geistigen Sphärenwelt lebt, die geistigen Kräfte der Sphärenwelt mitmacht, ist der Mensch eben fortwährend tätig, wie er hier tätig ist mit den Naturkräften, so dort mit den Kräften der sogenannten höheren Hierarchien, der Wesen der höheren Hierarchien, die nur ihren äußeren Abglanz, ihre physische Offenbarung in dem Sternenhimmel haben mit Sonne und Mond, die uns für den physischen Aspekt umgeben.
Der Mensch muß aber, indem er den Übergang finden soll vom Mondenbereich in den Sonnenbereich, eine Führerschaft haben. Ich habe schon hingedeutet auf diese Führerschaft. Wir haben ja gesehen, daß in der allerältesten Epoche der Menschheit diejenigen Wesen hier auf Erden gelebt haben, die sich dann in die kosmische Mondenfestung wie verschanzt, wie zurückgezogen haben. Die Wesen selber also sind solche, zu denen der Mensch erst wiederum eine Beziehung erlangt nach dem Tode. Aber es sind Nachfolger dieser Wesenheiten geblieben, welche von Zeit zu Zeit dann in den älteren nachfolgenden Epochen der Menschheit auf Erden erschienen sind. Im Orient hat man diese Wesenheiten die Bodhisattvas genannt. Die erschienen wohl im Menschenleibe verkörpert, waren aber dennoch die Nachkommen derjenigen Wesenheiten, die sich dann im Monde verschanzten. So daß das Leben der Bodhisattvas eigentlich verfließt in Gemeinschaft mit den in der kosmischen Mondenfestung lebenden Wesenheiten. Da liegen die Quellen ihrer Kraft, da liegen die Quellen ihrer Gedanken. Und sie waren es, die dann den Menschen Führer waren, ihnen den Übergang möglich gemacht haben durch das, was sie auf Erden sie lehrten, so daß die Menschen die Kraft hatten, als sie an das Ende der Mondenregion kamen, in die Sonnenregion überzugehen.
Wir werden nun in den nächsten Vorträgen sehen, wie das im Laufe der Menschheitsentwickelung auf Erden eben unmöglich geworden ist, und wie vom Sonnenwesen selber hat herunterkommen müssen das Christus-Wesen, um das Mysterium von Golgatha zu vollbringen, damit der Mensch durch seine Christus-Lehre, durch die Lehre von dem Mysterium von Golgatha auf der Erde die starke Kraft empfängt, den Übergang aus der Seelenwelt in das Geisterland, aus der Mondenregion in die Sonnenregion zu gewinnen.
Und während in alten Zeiten der Erdenentwickelung dasjenige, was aus der Mondenregion mit der Erde innig verbunden war, eigentlich für das Spirituelle der Erde gesorgt hat, trat, «als die Zeit erfüllet war», nachdem das erste Drittel der vierten nachatlantischen Epoche verlaufen war, in der Erdenentwickelung selber an die Stelle der direkten oder indirekten Mondenwirkung - als noch in den Wesen die Bodhisattvas wirkten - die Wirkung des Mysteriums von Golgatha, die Christus-Wirkung ein. Die Christus-Wirkung war umgeben von der zwölffachen Bodhisattva-Wirkung, was angedeutet ist, aber eben auch wirklich ist, durch die zwölf Apostel in der Umgebung des Christus; so daß also der Christus, der im Leibe des Jesus verkörpert ist, die Kraft ist, die nun, von dem geistigen Sonnendasein ausgehend, mit der Erde sich verbunden hat.
Und wie man auf der einen Seite hinaufschauen muß zum Monde, wenn man ihn nicht bloß mit materialistischer Seele, materialistischem Geiste anglotzen will, sondern ihn verstehen will, wie man hinaufsehen muß zum Monde als einer Versammlung von geistigen Wesenheiten, die die Vergangenheit der Weltentwickelung für die Erde bedeuten, so müssen wir hinaufschauen zu der Sonne als der Versammlung derjenigen Wesen, welche die Zukunft der Erdenentwickelung bedeuten und heute auch schon die Gegenwart, und deren großer Abgesandter der Christus ist, der durch das Mysterium von Golgatha gegangen ist. Und durch das, was die Menschen durch die Beziehung zum Mysterium von Golgatha auf Erden aufnehmen, wird ihnen der Eingang ins Geisterland, das heißt, ins geistige Sonnenland möglich gemacht, um zu werden so, daß sie innerlich aufnehmen können in der Marsregion die Marsorgane, in der Jupiterregion die Jupiterorgane, in der Saturnregion die Saturnorgane, in dreifachem Kreisen, das viel langsamer verläuft als das Mondenkreisen. Nur unterliegt das auch wiederum der Weltentwickelung. Und eigentlich tritt die vollständige Erfüllung desjenigen, was ich Jetzt geschildert habe, das Werden eines MarsJupiter-, Saturnmenschen, für den Menschen erst in der Zukunft ein. In der Epoche, in der wir gegenwärtig leben, ist es dem Menschen durch das Wirken der Weltenkräfte nur möglich, die Marsregion vollständig zu durchkreisen, so daß er also nach dem Tode den Marskreis vollendet und noch nicht vollständig eintreten kann in die Jupiterregion, sondern diese nur berühren kann. Er wird erst im Verlaufe des weiteren Erlebens zwischen dem Tode und einer neuen Geburt voll in die Jupiterregion eintreten können und noch später in die Saturnregion.

Dafür aber, daß der Mensch, weil er noch nicht in die Jupiterregion eintreten kann, dennoch auch schon heute während der Zeit zwischen seinem Tode und einer neuen Geburt etwas von den Kräften von Jupiter und Saturn empfängt, sind eingestreut zwischen Mars und Jupiter die vielen Planetoiden, die so von den Astronomen ihrem äußeren Dasein nach immer wiederum entdeckt werden, die aber diejenige Region sind, die der Mensch auch nach dem Tode in bezug auf das Geistige passiert, weil er noch nicht
nach dem Jupiter hin kann. Und diese Planetoiden haben das Eigentümliche, daß sie gewissermaßen in ihren geistigen Wesenheiten Kolonien sind von Jupiter und Saturn. Wesen von Jupiter und Saturn sind zurückgegangen zu den Planetoiden. Und der Mensch trifft deshalb gewissermaßen vorher, bevor er schon reif ist zum Erdendasein, in der Planetoidenregion, die unserem Weltenall eingestreut ist, dasjenige, was ihm vorläufig, bevor er in die Jupiterund Saturnregion eintreten kann, eine Art Ersatz sein kann. So daß der Mensch im wesentlichen jetzt in der Zeit, nachdem er durch den Tod und eine neue Geburt gegangen ist, also wieder geboren ist, die Marsorganisation durchgemacht hat, und von Jupiter- und Saturnkräften dasjenige, was in der Planetoidenregion kolonisiert ist, aufgenommen hat; mit den Nachwirkungen davon, die wir noch kennenlernen werden, betritt: der Mensch nun das neue Erdendasein, wenn er wieder geboren wird.
Wie nun dieses Leben zwischen dem Tode und einer neuen Geburt, das ich Ihnen so in seiner Beziehung zur Sternenwelt charakterisieren konnte, weiter zu charakterisieren ist, davon dann morgen.
The spiritual-cosmic existence of man after death
If we want to put before the soul the kind of experience between death and a new birth, then we must above all consider the enormous difference, which exists between the experience here in earth existence and that existence, which we go through between death and a new birth. Here in earthly existence we accomplish what we do in such a way that it detaches itself from us, that it ceases to belong to us when we have done it. For example, we make all kinds of things here on earth. These things detach themselves from us. Most people even get rid of these things here on earth in their outer social life: they sell them. So what is prepared by man in earthly existence, what flows out of his will, passes over into earthly existence in such a way that man feels relatively - I say explicitly relatively - little connected with it. And the thoughts from which man has created in earthly existence withdraw into the human inner being. They either remain mere passive thoughts or become memories, habits, skills.
In the existence between death and a new birth it is different. In this existence, everything that man accomplishes there returns to him in a certain sense.
Now we must consider: Here on earth we accomplish our will impulses on the things of the kingdoms of nature, on the mineral, plant and animal kingdoms. We shape them. We set them in motion; or perhaps we also set other people in motion, insofar as they are earthlings.
In the spiritual world between death and a new birth we are indeed among purely spiritual beings, partly among those beings who have their existence fully in the spiritual world, who can be called divine-spiritual beings, and who never embody themselves in earthly substances. These beings include the higher beings of the hierarchies, the angelic beings, the exusiai beings, the seraphim and cherubim beings. One could also choose other names, here too one must not be offended by the terminology, but these names are time-honored names, and we can in turn apply them to that which we discover anew in the spiritual realm.
So man lives partly between death and a new birth among such beings, partly he lives among the disembodied human souls equipped with spirit bodies, therefore among those with whom he has lived together here in earth existence, or with those who just expect their earth existence, therefore soon descend again to earth. This living together is, however, somewhat dependent on whether we are karmically connected with the human souls in question, whether we have formed bonds with them here on earth. Because those who were less close to us here on earth also have fewer relationships with us in the spiritual world. We will talk about this later.
Then man stands in relationships with such beings, which also never embody themselves as directly in earth existence as man himself, because they stand lower than man, because they do not come to a human form. They are beings who live in the various kingdoms of nature, elemental beings who live in the plant kingdom, who live in the stone kingdom or in the mineral kingdom or also in the animal kingdom. So man grows together with this whole spirit-populated world between death and a new birth.
I still have to say that these entities are just revealed to the inspired, intuitive and imaginative consciousness, that through this consciousness one can look into this world which man lives through between death and a new birth.
Because man now lives in this completely different way, his whole human constitution, his whole human condition is also different. When we make a machine, for example - I'll come back to this important thing - what we do, the movements, the assembling of the parts, flows out of our will and our thoughts. But it detaches itself from us. When we are now in the spiritual world between death and a new birth, where we are also constantly acting, constantly active as a soul, when we do something, then something shines out of what we do, which we recognize as thoughts living in brilliance, in the light. Whereas here the thought remains with us on earth, there the thought does not remain in the human being, but shines forth in the things we do; it shines forth as a luminous entity from all that we do. So that there in the spiritual world we are never able to do anything other than in such a way that a thought springs forth. And the thought is not like an earthly-human thought. An earthly-human thought, although it is actually a sinister thought, can sometimes remain hidden within the human being, for it is a human-individual, even a human-personal thought; but the thought that leaps out of things in the life between death and a new birth is a cosmic thought. It expresses what the cosmos, i.e. basically the essence of the whole spiritual cosmic world, says about what we do.
Imagine vividly - I will even illustrate this with a diagram [not preserved] - that a human being is active in the life between death and a new birth. By being active, every - I must now say: soul-grip, every soul-act, one might say every soul-stroke, immediately transforms itself into a cosmic thought. So that when we do something, we imprint it, so to speak, into the spiritual world. The cosmos responds from all sides, and what we do reflects what the cosmos says, and the thing is then as the cosmos has judged it. But that is not the only thing; something else flickers in this glow of the cosmos' world of thoughts. Thoughts flicker into it of which we cannot say that they come from the cosmos, so that we find the thoughts that are brightly flaming for the cosmos, not for earthly life, interspersed with all kinds of dark thoughts. These now flicker out of things.
While in the life between death and a new birth these bright, shining thoughts originating from the cosmos fill us with a deep sense of well-being, very often, not always, but very often these flickering thoughts have something extraordinarily disturbing, because these flickering thoughts are the thoughts that continue to have an effect from our own earthly life. So if we have acquired good thoughts about something in our own earthly life, then these good thoughts flicker out of the cosmic shining structure after death. If we have acquired bad thoughts, if we have cherished bad, evil thoughts, then these evil thoughts flicker out of the cosmic judgment of shining thoughts, one could say, towards us. And so, at the same time as what the cosmos says to you, you see what you yourself have brought into the cosmos.
And this is not a world that detaches itself from man, this is a world that remains intimately connected with man. After death, man carries his cosmic existence within him. But he also carries his past, his past earthly existence within him as a memory. And his next task is to shed his earthly existence, to get rid of it so that he can become a truly cosmic being. As long as we are in that region of spiritual experience which I have described in my book “Theosophy” as the world of the soul, we always have to deal primarily with these flickering earth thoughts, earth habits and earth skills. Through these we make all kinds of grimacing shapes out of what we feel could be beautiful cosmic forms; so that during this passage through the world of the soul we continue to wander through the cosmos, uncomfortably judging and judged by the cosmic formations distorted into grimaces, until we are freed from all that still binds us to the earthly, and we can find the transition into that, what I have described in the book “Theosophy” as the spirit land, where we are then such that we have left behind the constitution of soul which we have acquired in the physical body on earth, and can now act as it can be purely according to the instructions of the spiritual entities into whose region we must now enter.
You see, the human being does not initially take with him into the world he lives through after his death what lives in his physical and etheric body. That is cast off, it is lost to the cosmos. Man only takes with him what he has experienced as ego and as astral body in the physical and etheric body.
But something extraordinarily meaningful and important can be seen from this. When man walks around on earth, he actually calls his physical body and his etheric body - of which he does not know much, but insofar as he lives in the forces of growth and so on, he at least feels it - he calls it his body. But man has no right to call it his body. For his is only that which is present in the ego and in the astral body. That which is present in the physical body and in the etheric body is, even if the human being lives on earth, the property of the divine-spiritual entities. The divine-spiritual entities live and weave in it while the human being lives on earth. These divine-spiritual entities continue to work in it, even if the human being is not present in his sleep. The human being would even fare quite badly if he himself had to care for his etheric and his physical body in the permanent state of wakefulness between birth and death. Man is compelled, again and again - most of all in childhood, for infantile sleep is the most important, the later sleep only has a corrective effect, but the sleep that actually fertilizes is the infantile one, in the very first years of life - man is thus compelled to continually hand over his physical and etheric body to the gods.
The ancient times of human development recognized this by calling the human body, the human body a temple of the gods, and in this miraculous construction of the human body they also perceived the temple of the gods, and in their architectural works everywhere - this can best be found in oriental, but also Egyptian and Greek architectonics - they imitated the laws of the physical and etheric body. In the way in which the cherubim are placed on the temples of the Orient, in the way in which the sphinxes stand, in the way in which the columns stand, there lies alive within what was perceived as divine-spiritual activity in the human physical and etheric body. The consciousness of this has been lost to man in the course of his development. And today he unsuspectingly, but therefore quite incorrectly, calls his physical body his body, while this physical body is really the property of the gods in earthly creation. So that when man today pronounces the word “my body”, when he describes that which takes place in his body in a healthy state as his property, this represents a tremendous arrogance of man of the present civilization; indeed an unsuspectingly accomplished, a subconscious arrogance, but a terrible arrogance, in that men, when they say “their body”, “my body”, are actually claiming the property of the gods, that they have thus already embodied arrogance in their language.
Spiritual science must in turn draw attention to all these things. It must draw attention to the fact that morality is already mixed into ordinary naturalistic life, and indeed, as we have seen, in this very case not good, but even bad moral life. These things show how our whole emotional life can also be transformed by a correct knowledge of the spirit to such an extent that something will already change in man's way of speaking when he has really understood spiritual science as he loves it today under the influence of the purely materialistic-naturalistic way of thinking.
In order to understand the further experience between death and a new birth, we must be able to put before our soul what was said yesterday: that, as man lives into the spiritual world, the physical aspect of the stars disappears, and in place of the physical aspect of the stars comes the living into that which spiritually corresponds to that which physically shines down to the eye in the starry brilliance. Each individual star is the dwelling place of certain spiritual entities, just as the earth is the dwelling place of human beings and human beings are actually inhabitants of the earth as spiritual beings with ego and astral body. And during his physical existence the human being is connected with the elementary beings that dwell in the mineral kingdom, plant kingdom, animal kingdom and so on; he is connected with other human souls through life in the outer body. He now comes into contact between death and a new birth with the inhabitants of other stars. Life between death and a new birth is now actually a living through the star world, but precisely through the spirit of the star world, through living together with the other divine-spiritual beings of the star worlds. As we have seen: Immediately after life on earth we spend that existence which takes place in the world of the soul, which is essentially a backward life of what the human being has figuratively and unconsciously slept through during all the nights that intervene in his life on earth. Man experiences a third of his earthly life in such a way that he gets out of the habit of what he, I would like to say through these flickering thoughts, brings into the cosmic thoughts. So a person who has lived to be about sixty years old in his life on earth lives through the world of the soul for twenty years. He lives through it by working his way out of everything that connects him with his physical earthly existence. He has an inner experience of how he comes into relationship with the worlds of the stars after death. And so the human being has the inner experience, while he is in the soul world, while he spends this third of his earthly life, that in this experience he is particularly connected with the moon existence. When I told you yesterday that man, so to speak, completes the cycle, that is, half describes a circle between birth and death, then returns more quickly, because he covers this in a third of the time, he has the feeling that this circumference has taken place around the lunar existence, around the spirits of the lunar existence. And I already hinted at this yesterday: Man does not have the consciousness that he will return to his birth. So it is not an actual circle, it is a spiral. Man actually moves forward. And I would have to draw that as a spiral.
What has now brought about that we do not simply circle the moon, but move on, approach another existence immediately after death, that which works there, that is partly the propulsive power of the Mercury entities, partly the retro-radiating power of the Venus entities. The Mercury entities are somewhat stronger than the Venus entities. Existence advances through the Mercury entities, is dammed up within itself by the Venus entities, so to speak endowed with fullness, so that this passage through the soul world essentially proceeds in such a way that the human being feels absorbed into the activity of the Moon, Mercury and Venus.
We only have to visualize this existence very clearly. Here on earth we say: I, human being, have a head (here it is drawn), which is mainly animated by that [organ] which one could call the center of the brain, in the pineal gland. So this is the most important organ of the head. In the middle: I, human being, have in my middle part - now drawn quite schematically - the heart. I, human being, have what belongs to the entire renal system in the metabolic-movement organism.

You can't say that when you are in the soul world after death. You don't say: I, human being, consist of head, chest with the heart, of the limbs with the metabolic organs. That makes no sense at all. We have discarded all that. But after death we say: I, human being, consist of that which comes from the spirits of the moon. And this speech: I, man, consist of that which comes from the spirits of the moon, is the equivalent of what we say here on earth when we say: I have a head. So here on earth we have to say: I have a head. After death in the world of souls we must say: I have that which comes from the spirits of the moon. And here on earth we say: I have a heart in my chest, which expresses my entire respiratory-circulatory system. Again, this way of speaking only has meaning here on earth because, of course, the heart is also discarded. After death in the world of the soul we must say: I carry within me the forces of Venus; and that is the corresponding thing after death. And while here on earth we say: I have a limb-metabolic system with all the organs that belong to it, mainly the renal system, after death we must say correspondingly: In me live the forces that emanate from the Mercury beings. So that we say here on earth: As a human being I am head, chest, abdomen and limbs. After death we say: As a human being I am Moon, Venus, Mercury.
This also corresponds completely to the real inner existence of life. After all, our entire existence here on earth as a physical human being depends on how the head and heart and the digestive system work together. Everything depends on this. We only need to make the slightest movement of the hand to see what the head is doing, what the heart is doing and what the digestive system is doing, because the substances we receive are constantly being transformed as I move my hand. Our entire existence on earth is divided into head, heart and limbs, abbreviated, of course. In the same way, our entire existence in the world of the soul is the result of the Moon, Mercury and Venus forces that are then within us. Just as we are the other on earth, so we are the Moon, Mercury and Venus in the world of the soul. And in a certain way we are indeed transported back to a time that man lived through in his natural existence in much older epochs than ours. I have already referred to these older epochs of human development several times in these lectures.
Then man was in a kind of instinctive vision, of which the types I have spoken of during these lectures have remained. He already sensed here on earth how he was connected with the moon, Mercury and Venus, for example, in extraterrestrial life. This awareness of life on earth has been lost to people in the present. And why has it been lost? If one speaks about these things, which are actually deeply meaningful behind the veil of the physical world and can only be expressed if one speaks from the region that lies beyond the threshold, then one naturally arouses very strong aversion, or let us say somewhat more elegantly: the criticism of the present. For it is actually particularly difficult at present to express precisely that which is the truth of initiation. One must either express it so abstractly that the people of the present do not even realize what is meant. It must be clothed in abstract terms. Or you have to express it in terms of what really characterizes things. Then many people in the present will go wild when they hear this. You can understand that they go wild, because they are being told about a world that they want to be rid of, that they are actually afraid of, that they hate. But that cannot prevent these things from being spoken of again in an honest way within the civilized world. If one were therefore to take strong consideration - where it would not even help one much - of these people who are naturally not sitting here, but are outside, hating initiation science, one would just say: Man, by living into the soul world, comes into a state which is again somewhat similar to an earlier state on earth, where man still possessed an instinctive spiritual truth. And the lunar forces lived in this originally instinctive spiritual truth. This might have been expressed halfway decently according to the materialistic concepts of the present. But the matter was expressed far too abstractly. If one does not shy away from what then naturally becomes the criticism of materialistic thinkers, then one must say differently. It must be said that when man passed through a very remote epoch in his development on earth - I will describe it more precisely later - a very ancient epoch, which of course lies before the historical epoch, man was also on earth in the company of spiritual beings who were not directly connected with the earth itself, but were also connected with the cosmos in their earthly life. One can say that divine teachers, not earthly teachers, were the rulers of the mysteries at that time and taught the earthly people.
These teachers for the most ancient times did not assume a solid, dense, fleshy physical body, but worked on people in their etheric bodies. So that the oldest teachers of men in the Mysteries, the supreme teachers, those whose servants were only the physically embodied men, were etherically divine teachers. In an earlier epoch of mankind's development these Beings were co-inhabitants of the earth among men. So that we can really say in all real sense: There was an old epoch of earthly world development in which divine-spiritual beings dwelt with men on earth, who did not show themselves when one, well, I want to say, went for a walk, but who showed themselves when one was introduced to these divine-spiritual beings in the right way by the temple servants in the Mysteries. They only showed themselves in the mysteries; but there they showed themselves. And through these mysteries they became co-inhabitants of people on earth. These beings have since withdrawn from the earth, have migrated from the earth to the moon and now live as in a cosmic fortress, imperceptible to earthly existence, in the interior of the moon's existence. So that when we consider the interior of the lunar existence, we have to regard this interior as the assembly of those beings who were once the great teachers of men on earth in their etheric body. And actually we should never look up to the moon in any other way than by saying to ourselves: There are gathered together those who were once the teachers on earth. For the people on earth do not get from the moon what lives in it, but only what it radiates back from the rest of the cosmos. Just as it reflects light, the moon also reflects all cosmic effects.
So, by looking at the moon, we see the light, and this most clearly; but of course it is not the only part, but even the smallest part. We see a mirror of the cosmic effects, we do not see what lives within the moon. In the interior of the moon lives that which once lived on the earth. And only in his existence immediately after death, in the world of the soul, does man again come under the influence of these beings that were once on earth. And it is they who, with the judgment of the pre-world, have a corrective effect after death on what man has done on earth. So that man after death in our present earthly epoch really again comes into a relationship with those beings who once educated and taught him as divine-spiritual beings on earth within the whole of mankind. The moon must therefore be seen spiritually as a cosmic fortress into which those beings have withdrawn who were once with man and with whom we again come into a relationship immediately after we begin our journey through the world of souls after death.
When then man has gone through that which in a certain way belongs to the realm of the moon existence, then the task is given to him in the cosmos to pass over into the sun existence. So while the first circle that has been covered, or the first spiral, has the moon existence as its center, so to speak, this spiral movement, this circular movement of man must now develop further out and cross over from the lunar realm into the solar realm.
Drawings of space can then only be illusory, because the whole process takes place in the one-dimensional, supersensible realm. But we can still say that because we have to use earthly words: The human being, having already covered the first circle in the realm of the moon, has now entered the solar realm, so that now the sun, but the spiritual sun, has the same relationship to him in the life between death and new birth that the moon had to him before. The human being must now become a being that also has this existence: Moon, Venus, Mercury, which he has had hitherto, metamorphoses on entering what I have called in my “Theosophy” the spirit-land, the spiritual solar region. Indeed, man must become a completely different being. He said in his earthly existence: I am head, I am heart being, chest being, I am metabolic being, limb being. Immediately after death he says: I am a being, Moon, Mercury, Venus. He cannot continue to say this, for this would bring his existence to a standstill in the spiritual world between the soul world and the actual spirit world. He must now undergo a significant metamorphosis also for his spiritual-soul existence. He must become that which I can characterize for you in the following way: The sun must become his skin. There must be sun everywhere around him. Just as we here on earth are clothed by our skin in relation to our physical body, so we must now enter into a spiritual existence that is clothed by the skin, which consists everywhere of spiritual solar forces. It is not easy to imagine this, because you imagine it from the earth: the sun is there, and it radiates here. The sun is the center and it radiates into the surrounding area. When you enter the spiritual solar realm, the sun is no longer there in one place, but is everywhere around you. You are inside the sun, and the sun radiates into you from the periphery. It is in fact the spiritual skin of the human being that you have now become. And not outside the sun, but inside the spiritual solar realm you now have what you must address as organs: as in earthly existence head, heart, limbs, as immediately after death Moon, Mercury, Venus, so now you have as organs within you what you must address as Mars, Jupiter, Saturn. So now you are the sun and have the organs within you: Mars, Jupiter, Saturn. These are the inner organs, like the heart here, like the pineal gland here, or like the kidneys here. But all of this is metamorphosed into the spiritual. And these organs have to be developed little by little. They are not fully formed as soon as one passes from the soul world into the spirit world. They have to be developed little by little. For this purpose, having entered the solar existence, we do not merely describe one circle, as we describe it during the lunar existence, but we describe three circles, so that this solar existence is first described in three circles. In the first circle, which is the actual Mars circle, the spiritual Mars organ is formed. In the second circle, which is the actual Jupiter circle, the Jupiter organ is formed, and in the last circle the Saturn organ is formed, three circles that are passed through much more slowly, if we compare it with earth time, than the lunar circle. The lunar circle is traversed relatively quickly. These circles will pass through at a speed, as I will explain further tomorrow, that is about twelve times slower. So that one describes a Mars circle, a Jupiter circle and a Saturn circle. And during this whole passage through this region, in which man lives in the spiritual world of the spheres, participates in the spiritual forces of the world of the spheres, man is continually active, just as he is active here with the forces of nature, so there with the forces of the so-called higher hierarchies, the beings of the higher hierarchies, which only have their outer reflection, their physical revelation in the starry sky with the sun and moon, which surround us for the physical aspect.
But man, in finding the transition from the lunar realm to the solar realm, must have a leadership. I have already alluded to this leadership. We have seen that in the very oldest epoch of mankind those beings lived here on earth who then entrenched themselves in the cosmic lunar fortress, as if withdrawn. So the beings themselves are those with whom man only attains a relationship again after death. But successors of these beings have remained, who have appeared on earth from time to time in the older subsequent epochs of mankind. In the Orient these beings were called Bodhisattvas. They appeared embodied in the human body, but were nevertheless the descendants of those beings who then entrenched themselves in the moon. Thus the life of the bodhisattvas actually flows in communion with the beings living in the cosmic moon fortress. There lie the sources of their power, there lie the sources of their thoughts. And it was they who were then the guides of men, who made the transition possible for them through what they taught them on earth, so that when they came to the end of the lunar region, men had the power to pass over into the solar region.
We will now see in the next lectures how this has just become impossible in the course of mankind's development on earth, and how the Christ-being had to come down from the sun-being itself to accomplish the Mystery of Golgotha, so that man receives the strong power through his Christ-teaching, through the teaching of the Mystery of Golgotha on earth, to win the transition from the soul-world into the spirit-land, from the moon region into the sun region.
And while in ancient times of earth evolution that which was intimately connected with the earth from the lunar region actually provided for the spiritual of the earth, “when the time was fulfilled”, after the first third of the fourth post-Atlantean epoch had passed, the effect of the Mystery of Golgotha, the Christ effect, took the place of the direct or indirect lunar effect in the earth evolution itself - when the Bodhisattvas were still working in the beings. The Christ effect was surrounded by the twelvefold Bodhisattva effect, which is implied, but is also real, through the twelve apostles in the vicinity of the Christ; so that the Christ, who is embodied in the body of Jesus, is the power that has now, starting from the spiritual sun existence, connected itself with the earth.
And how one has to look up to the moon on the one hand, if one does not just want to stare at it with a materialistic soul, a materialistic spirit, but wants to understand it, how one has to look up to the moon as an assembly of spiritual beings, which signify the past of the world's development for the earth, we must look up to the sun as the assembly of those beings who signify the future of the earth's development and today also already the present, and whose great emissary is the Christ, who passed through the Mystery of Golgotha. And through that which men receive on earth through the relationship to the Mystery of Golgotha, the entrance into the spirit land, that is, into the spiritual sun land, is made possible for them to become such that they can inwardly receive the Mars organs in the Mars region, the Jupiter organs in the Jupiter region, the Saturn organs in the Saturn region, in threefold circling, which proceeds much more slowly than the moon circling. But this is also subject to the development of the world. And actually the complete fulfillment of what I have now described, the becoming of a Mars-Jupiter-Saturn man, will only occur for man in the future. In the epoch in which we live at present, it is only possible for man, through the working of the forces of the world, to circle completely through the Mars region, so that after death he completes the Mars circle and cannot yet enter completely into the Jupiter region, but can only touch it. He will only be able to fully enter the Jupiter region in the course of further experience between death and a new birth, and even later into the Saturn region.

But that man, because he cannot yet enter the Jupiter region, nevertheless already today receives something of the powers of Jupiter and Saturn during the time between his death and a new birth, are interspersed between Mars and Jupiter the many planetoids, which are again and again discovered by the astronomers according to their outer existence, but which are that region, which man also passes after death with regard to the spiritual, because he cannot yet
to Jupiter yet. And these planetoids have the peculiarity that they are so to speak colonies of Jupiter and Saturn in their spiritual beings. Beings from Jupiter and Saturn have gone back to the planetoids. And therefore man meets, so to speak, before he is already ripe for earth existence, in the planetoid region, which is interspersed in our universe, that which can be a kind of substitute for him for the time being, before he can enter the Jupiter and Saturn region. So that the human being essentially now, in the time after he has gone through death and a new birth, i.e. is born again, has gone through the Mars organization, and has absorbed from Jupiter and Saturn forces that which is colonized in the planetoid region; with the after-effects of this, which we will still get to know, the human being now enters the new earth existence when he is born again.
How this life between death and a new birth, which I have been able to characterize for you in its relationship to the starry world, is to be further characterized will be discussed tomorrow.