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Man as Symphony of the Creative Word
Part Three. The Plant-World and the Elemental Nature-Spirits
GA 230

3 November 1923, Dornach

The World-Word is not some combination of syllables gathered from here or there, but the World-Word is the harmony of what sounds forth from countless beings.

Lecture VIII

Yesterday I spoke to you about the other side of nature-existence, about those super-sensible and invisible beings which accompany the beings and processes visible to the senses. An earlier, instinctive vision beheld these beings of the super-sensible world as clearly as we behold the world of the senses. Today, these beings have withdrawn from human view. It is only because this company of gnomes, undines, sylphs and fire-beings is not perceptible in the same way as animals, plants and so on, only to this is it due that man, in the present epoch of his earth-evolution, is not in a position to unfold his soul-spiritual being without the help of his physical and etheric bodies. In the present situation of earth evolution man is obliged to depend upon the etheric body when making use of his soul, and upon the physical body when making use of his spirit. The physical body, which provides the instrument for the spirit, the sense-apparatus, is not adapted to entering into connection with the beings which exist behind the physical world. It is the same with the etheric body, which man must use to develop his soul-being. Through this, if I may put it so, half of his earthly environment escapes him. He passes over everything connected with these elemental beings about which I spoke yesterday. To this world the etheric and physical bodies have no access. We gain an idea of what actually escapes the man of today when we realize what such gnomes, undines, and so on, actually are.

We have, you see, a whole host of lower creatures—lower at the present time—those beings which consist only of a soft mass, which live in the fluid element, and have nothing in the way of an articulated skeleton to give them inner support.

They are creatures which belong to the latest phase of earth-development; creatures which only now, when the earth has already evolved, develop what man—the oldest earth-being—already developed in his head-structure during the time of ancient Saturn. These creatures have not progressed so far as to form within themselves that hardening of the substance which can become the supporting skeleton.

It is the gnomes which, in a spiritual way, make good in the world what the lower orders of the animals up to the amphibians lack. This applies also to the fishes, which have only indications of the skeleton. These lower animal orders only become complete, as it were, through the fact that gnomes exist.

And just because the conditions of the beings in the world are very different, something arises between these lower creatures and the gnomes which I yesterday called antipathy. The gnomes do not wish to become like these lower creatures. They are continually on the watch to protect themselves from assuming their form. As I described to you, the gnomes are extraordinarily clever, intelligent beings. With them intelligence is already implicit in perception; they are in every respect the antithesis of the lower animal world. And whereas they have the significance for plant-growth which I described yesterday, in the case of the lower animal world they actually provide its completion. They supply what this lower animal world does not possess. This lower animal world has a dull consciousness; the gnomes have a consciousness of the utmost clarity. The lower creatures have no bony skeleton, no bony support; the gnomes bind together what works as the force of gravity and make their bodies from this volatile, invisible force, bodies which are, moreover, in constant danger of disintegrating, of losing their substance. The gnomes must ever and again create themselves anew out of gravity, because they continually stand in danger of losing their substance. Because of this, in order to retain their own existence, the gnomes are constantly attentive to what is going on around them. As far as earth-observation goes no being is more attentive than a gnome. It takes note of everything, for it must know everything, grasp everything, in order to preserve its life. A gnome must always be wide awake; if it were to become sleepy, as men often do, this sleepiness would immediately cause its death.

There is a German saying of very early origin which aptly expresses this characteristic of the gnomes, in having always to remain attentive. People say: Pay heed like a goblin. And goblins are in fact the gnomes. So, if one wishes to make someone attentive, one says to him: Pay heed like a gnome. A gnome is really an attentive being. If one could place a gnome as an object lesson on a front desk in every school classroom, where all could see it, it would be a splendid example for the children to imitate.

The gnomes have yet another characteristic. They are filled with an absolutely unconquerable lust for independence. They trouble themselves little about one another and give their attention only to the world of their own surroundings. One gnome takes little interest in another. But everything else in this world around them, in which they live, this interests them exceedingly.

Now I told you that the human body forms a hindrance to our perceiving such folk as these. The moment this hindrance is removed, these beings are there, just as are the other beings of nature for ordinary vision. Anyone who comes so far as to experience in full consciousness his dreams on falling asleep is well acquainted with these gnomes. You need only recall what I recently published in the “Goetheanum” on the subject of dreams. I said that a dream in no way appears to ordinary consciousness in its true form, but wears a mask. Such a mask is worn by the dream when we fall asleep. We do not immediately escape from the experience of our ordinary day consciousness. Reminiscences well up, memory-pictures from life; we perceive symbols, sense-pictures of the inner organs—the heart as a stove, the lungs as wings—all in symbolic form. These are masks. If someone were to see a dream unmasked, if he were actually to pass into the world of sleep without the beings existing there being masked, then, at the moment of falling asleep, he would behold a whole host of goblins coming towards him.

In ordinary consciousness man is protected from seeing these things unprepared, for they would terrify him. The form in which they would appear would actually be copy images of all those qualities in the man which work as forces of destruction. He would perceive all the destructive forces within him, all that continually destroys. These gnomes, if perceived unprepared, would be nothing but symbols of death. Man would be terribly alarmed by them, if in ordinary consciousness he knew nothing about them, and was now confronted by them on falling asleep. He would feel entombed by them—for this is how it would appear—entombed by them over yonder in the astral world. For it is a kind of entombment by the gnomes which, seen from the other side, takes place on falling asleep.

This holds good only for the moment of falling asleep. A further complement to the physical sense-world is supplied by the undines, the water-beings, which continually transform themselves, and which live in connection with the water just as the gnomes live in connection with the earth. These undines—we have learned to know the role they play in plant-growth—also exist as complementary beings to those animals which stand at a somewhat higher stage, which have assumed a more differentiated earthly body. These animals, which have developed into the more evolved fishes, or also into the more evolved amphibians, require scales, require some sort of hard external shell. The forces needed to provide certain creatures with this outer support, this outer skeleton—for these forces the world is indebted to the activity of the undines. The gnomes support spiritually those creatures which are at a quite low stage. Those creatures which must be supported externally, which must be clad in a kind of armour, they owe their protective sheath to the activity of the undines. Thus it is the undines which impart to these somewhat higher animals in a primitive way what we have in the covering of our skull. They make them, as it were, into heads. All these beings which are invisibly present behind the visible world have their great task in the economy of existence. You will always notice that, where materialistic science wishes to explain something of the kind I have just developed, there it breaks down. It is not in a position, for instance, to explain how the lower creatures manage to propel themselves forward in an element which is scarcely harder than they are themselves, because it does not know about the presence of this spiritual support from the gnomes which I have just described. Equally, the formation of an armour-like sheath will always create a difficulty for purely materialistic science, because it does not know that the undines, in their sensitivity to, their avoidance of their own tendency to become lower animals, thrust off from themselves what then appears upon the somewhat higher animals as scales or some other armour-like covering.

Again, in the case of these beings, it is only the body which hinders the ordinary consciousness of today from seeing them just as, for example, it sees the leaves of plants, or the higher animals.

When, however, man falls into a state of deep, dreamless sleep, and yet his sleep is not dreamless, because through the gift of inspiration it has become transparent, then his spiritual gaze perceives the undines rising up out of that astral sea in which, on falling asleep, he was engulfed, submerged by the gnomes. In deep sleep the undines become visible. Sleep extinguishes ordinary consciousness, but the sleep which is illumined by clear consciousness has as its content the wonderful world of ever-changing fluidity, a fluidity which lends itself in every possible way to the metamorphoses of the undines. Just as for day consciousness we have around us beings with firm contours, a clear night consciousness would present to us these ever-changing beings, which themselves well upwards and sink down again like the waves of the sea. All deep sleep in the environment of man is filled with a moving sea of living beings, a moving sea of undines.

Matters are otherwise with the sylphs. They, too, provide a completing element to the being of certain animals, but now in the other direction. The gnomes and undines add what is of the nature of the head to those animals where this is lacking. Birds, however, as I described to you, are actually pure head; they are entirely head-organization. The sylphs add to the birds in a spiritual way what they lack as the bodily complement of their head-organization. They complement the bird-kingdom in regard to what corresponds to the metabolic limb-system in man. If the birds fly about in the air with under-developed legs, so much the more powerfully developed is the limb-system of the sylphs. They may be said to represent in the air, in a spiritual way, what the cow represents below in physical matter. This is why I could say yesterday that it is in connection with the birds that the sylphs have their ego, have what connects them with the earth. Man acquires his ego on the earth. What connects the sylphs with the earth, that is the bird-kingdom. The sylphs are indebted to the bird-kingdom for their ego, or at least for the consciousness of their ego.

Now when someone has slept through the night, has had around him the astral sea, consisting as it does of the most manifold undine-forms, and then wakes up with an awakening dream, then again, if this dream on awakening were not masked in reminiscences of life or sense-pictures of the organs, if he were to see the unmasked dream, he would be confronted by the world of the sylphs. But these sylphs would assume for him a remarkable form; they would appear much as the sun might if it wished to send to men something which would affect them adversely, something which would lull them spiritually to sleep. We shall hear shortly why this is the case. Nevertheless, if someone were to perceive his dream on awakening unmasked, he would see in it an inflowing, an actual inflowing of light. He would also experience this as unpleasant, because the limb-system of these sylphs would, as it were, spin and weave around him. He would feel as though the light were attacking him from all sides, as if the light were something overwhelming, something to which he was extraordinarily sensitive. Here and there, perhaps, he might also feel this as a caress of the light. But in all these things I only wish to indicate to you how the light, with its upholding, gently touching quality, actually appears in the sylph-form.

And when we come to the fire-beings, we find that they provide the completing element to the fleeting nature of the butterflies. A butterfly itself develops as little as possible of its actual physical body; it lets this be as tenuous as possible. It is, on the contrary, a creature of light. The fire-spirits appear as beings which complement the butterfly's body, so that we can get the following impression. If, on the one hand, we had a physical butterfly before us, and pictured it greatly enlarged, and on the other side a fire-being—they are, it is true, rarely together, except in the circumstances which I mentioned to you yesterday—then, if these two were welded together, we would get something resembling a winged man, actually a winged man. We need only increase the size of the butterfly, and adapt the size of the fire-spirit to human proportions, and from this we would get something like a winged man.

This shows you again how the fire-spirits are in fact the complement to those creatures which are nearest to what is spiritual; they complement them, so to say, in a downward direction. Gnomes and undines complement in an upward direction, towards the head; sylphs and fire-beings complement the birds and butterflies in a downwards direction. Thus the fire-beings must be brought together with the butterflies.

Now in the same way that man can, as it were, penetrate through the sleeping-dream, so can he also penetrate through waking-day life. But here he makes use of his physical body in quite a robust way. This, too, I have described in articles in the “Goetheanum”. Here also man is totally unable to perceive how, in his waking life, he could continually see the fire-beings, in that the fire-beings are inwardly related to his thoughts, to everything which proceeds from the head-organization. But when a man has progressed so far that he can remain completely in waking consciousness, but nevertheless stand in a certain sense outside himself, viewing himself from outside as a thinking being, while standing firmly on the earth, then he will become aware how the fire-beings form that element in the world which, when we perceive it, makes our thoughts perceptible from the other side.

Thus the perceiving of the fire-beings can enable man to see himself as thinker, not merely to be the thinker and, as such, call up the thoughts, but actually to behold how the thoughts run their course. Only then do the thoughts cease to be bound to the human being; then they reveal themselves as world-thoughts; they work and weave as impulses in the world. Then one notices that the human head only calls forth the illusion that thoughts are enclosed inside the skull. There they are only reflected; their mirrored images are there. What underlies these thoughts belongs to the sphere of the fire-beings, one sees in these thoughts not only the thoughts themselves, but the thought-content of the world, which, at the same time, is actually an imaginative content. This is the force which enables us to arrive at the realization that thoughts are world-thoughts.

I venture to add: When we behold what is to be seen upon the earth, not from the human bodily nature, but from the sphere of the fire-beings—that is, from the Saturn-nature which has been carried into the Earth—then we gain exactly the picture of the evolution of the earth which I have described in “Occult Science—an Outline”. This book is actually so composed that the thoughts appear as the thought-content of the world, seen from the perspective of the fire-beings.

You see, these things have in themselves a deep and real significance. But they also have a deep and real significance for man. Take the gnomes and undines: they are, so to say, in the world which borders on human consciousness; they are already beyond the threshold. Ordinary consciousness is protected from seeing these beings, for the fact is that these beings are not all benevolent. The benevolent beings are, for instance, those which I described yesterday as working in the most varied ways upon plant-growth. But these beings are not all well-disposed. And in the moment when man breaks through into the world wherein they live and are active, he finds there not only the well-disposed beings but the malevolent ones as well. And so one must first form a conception as to which of them are well-disposed and which of them malevolent. This is not so easy, as you will see from the way I must describe the malevolent ones. The main difference between the ill-disposed beings and the well-disposed is that the latter are always drawn more to the plant and mineral kingdoms, whereas the ill-disposed are drawn to the animal and human kingdoms. Some, which are even more malevolent, also desire to approach the kingdoms of the plants and the minerals. But one can gain quite a fair idea of the malevolence which the beings of this realm can have, when one turns to those which are drawn to human beings and animals, wishing in particular to consummate in man what is allotted by the higher hierarchies to the well-disposed beings for the plant and mineral world.

You see, there exist ill-disposed beings from the realm of the gnomes and undines, which make for human beings and animals and bring it about that what they should really impart only to the lower animals appears physically in human beings. Certainly, these things are already present in man, but their aim is that this element should be manifested physically in human beings as well as in animals. Through the presence of these malevolent gnomes and undine-beings, animal and plant life of a low order—parasites—exist in human beings as well as in animals. These malevolent beings are the begetters of parasites. The moment man crosses the threshold of the spiritual world, he at once meets the subtleties of this world. Snares are everywhere, and he must first learn something from the goblins—namely, to be attentive. The spiritualists can never manage this! Everywhere there are snares. Now someone might say: Why then are these malevolent gnome and undine-beings there, if they engender parasites? Well, if they were not there, man would never be able to develop within himself the force to evolve the structure of his brain. And here we meet something of extraordinary significance.

I will sketch this for you in a diagram. If you think of the human being as consisting of the metabolic-limb-man, of the breast-man, that is, the rhythmic system, and then of the head-man, that is the system of nerves and senses, there are certain things about which you must be quite clear. Here below processes are taking place—let us leave out the rhythmic man—and here above processes are again taking place. If you look at the processes taking place below as a whole, you find that in ordinary life their essential function is usually disregarded. These processes are those of excretion—through the intestines, through the kidneys, and so on—all of them having their outlet in a downwards direction. They are mostly regarded simply as excretory processes. But this is a misinterpretation. Excretion does not take place merely for the purpose of elimination, but to the same degree in which the products of excretion appear, something appears spiritually in the lower man which resembles what the brain is physically above. What occurs in the lower man is a process which is arrested halfway in regard to its physical development. Excretion takes place because the process passes over into the spiritual. In the upper man the process is completed. What below is only spiritual, there assumes physical form. Above we have the physical brain, below a spiritual brain. And if what is eliminated below were to be subjected to a further process, if the changes in its condition were to be continued, then its final metamorphosis would be preliminary to the human brain.

The human brain-mass is the further evolved product of excretion. This is something which is of immense importance, in regard to medicine for instance, and it is something of which doctors in the sixteenth and seventeenth centuries were still fully aware. Of course today people speak in a very derogatory manner—and rightly in many respects—of the old “quack-apothecaries”. But this is because they do not know that their potions still contained “mummies” of the spirit.

Naturally this is not intended as a glorification of what has figured as “quackery” in the past centuries, but I am drawing attention to many truths which have connections as deep as those which I have just cited.

It is a fact that the brain is a higher metamorphosis of the products of excretion. Hence the connection between brain illnesses and intestinal illnesses, and their cure.

You see, because gnomes and undines exist, because there is a real world in which they live, the forces are present, which, proceeding from the lower man, do indeed give rise to parasites, but yet, at the same time, bring about in the upper man the metamorphosis of the products of excretion into the brain. It would be absolutely impossible for us to have a brain, if the world were not so ordered that gnomes and undines can exist.

What holds good for gnomes and undines in regard to the destructive forces—for destruction, disintegration, also proceed in their turn from the brain—this holds good for sylphs and fire-beings, in regard to the constructive forces. Here again the well-disposed sylphs and fire-beings hold themselves aloof from men and animals, and busy themselves with plant-growth in the way I have described; but there are also those which are malevolent. These ill-disposed beings are above all concerned in carrying what should only have its place up above in the regions of air and warmth down into the watery and earthy regions.

Now if you wish to study what happens when these sylph-beings carry what belongs up above down into the watery and earthy regions, look at the belladonna. The belladonna is the plant, which, if I may put it so, has been kissed in its blossoms by the sylphs, and in it what could be beneficent juices have been changed into juices which are poisonous.

Here you have what may be called a displacement of spheres. It is right when the sylphs develop their enveloping forces up above, as I have already described, where the light touches the surface in a formative way—for the bird-world needs this. But if the sylph descends, and makes use below of what it should employ up above in the plant-world, a potent vegetable poison is engendered. Parasitic beings arise through gnomes and undines; through sylphs the poisons which are in fact a heavenly element which has streamed down too deeply on to the earth. When men or certain animals eat the belladonna, which looks like a cherry, except that it conceals itself in the calyx (in the very way it is pressed down you can see what I have just described)—when men or certain animals eat the belladonna, it is fatal to them. But just look at the thrushes and blackbirds; they perch on the belladonna and get from it the best food in the world. It is to their region that what is present in the belladonna belongs.

It is a remarkable thing that animals and man, who in their lower organs are in fact earth-bound, should experience as poison what has become corrupted on the earth in the belladonna, whereas birds such as thrushes and blackbirds, which should really get this in a spiritual way from the sylphs—and indeed through the benevolent sylphs do so obtain it—should be able to assimilate it, even when what belongs up above in their region has been carried downwards to the earth. They find nourishment in what is poison for beings more bound to the earth.

Thus you get a conception of how, on the one side, through gnomes and undines what is of a parasitic nature strives upwards from the earth towards other beings, and of how the poisons filter downwards from above.

When, on the other hand, the fire-beings imbue themselves with those impulses which belong in the region of the butterflies, and are of great use to them in their development—when the fire-beings carry those impulses down into the fruits, there arises within the species of the almonds, for instance—what appears as the poisonous almonds. This poison is carried into the fruit of the almond trees through the activity of the fire-beings. And yet the fruit of the almond could not come into existence at all if beings from this same world of the fire-beings did not in a beneficial way burn up, as it were, what is the edible part in other fruits. Only look at the almond. With other fruits you have the white core in the centre and around it the flesh of the fruit. With the almond you have the kernel there in the centre, and around it the flesh of the fruit is quite burnt up. That is the action of the fire-beings. And if this activity miscarries, if what the fire-beings are bringing about is not confined to the brown burnt-up shell, where it can still be beneficial, but something of what should be engaged in developing the almond-shell penetrates into the white kernel, then the almond becomes poisonous.

And so you have gained a picture of those beings which are just on the boundary of the world lying immediately beyond the threshold, and of how, if they carry their impulses to their final issue, they become the bearers of parasites, of poisons, and therewith of illnesses. Now it becomes clear how far man in health raises himself above the forces that take hold of him in illness. For illness springs from the malevolence of these beings who are necessary for the upbuilding of the whole structure of nature, but also for its fading and decay.

These are the things which, arising from instinctive clairvoyance, underlie such intuitions as those of the Indian Brahma, Vishnu and Shiva. Brahma represented the active Being in world-spheres which may legitimately approach man. Vishnu represented those world-spheres which may only approach man in so far as what has been built up must again be broken down, in so far as it must be continually transformed. Shiva represented everything connected with the forces of destruction. And in the earlier stages of the flower of Indian civilization it was said that Brahma is intimately related to all that is of the nature of the fire-beings, and the sylphs; Vishnu with all that is of the nature of sylphs and undines; Shiva with all that is of the nature of undines and gnomes. Generally speaking, when we go back to these more ancient conceptions, we find everywhere the pictorial expressions for what must be sought today as lying behind the secrets of nature.

Yesterday we studied the connection of this invisible folk with the plant-world; today we have added their connection with the world of the animals. Everywhere beings on this side of the threshold are interlocked with those from beyond it; and beings from beyond the threshold with those on this side. Only when one knows the living inter-working of both these kinds of beings does one really understand how the visible world unfolds. Knowledge of the super-sensible world is indeed very, very necessary for man, because in the moment when he passes through the gate of death he no longer has the sense-world around him, but now the other world begins to be his world. At his present stage of evolution man cannot find right access into the other world unless he has recognized, in physical manifestations the written characters which direct him over into this other world; if he has not learned to read in the creatures of the earth, in the creatures of the water, in the creatures of the air, and, indeed, in the creatures of the light, the butterflies, what leads him to the elemental beings which are our companions between death and a new birth. What we see of these beings here between birth and death is, so to speak, their crude, dense part. We only learn to recognize what belongs to them as their super-sensible nature when, with insight and understanding, we transfer ourselves into this super-sensible world.

Achter Vortrag

Gestern sprach ich Ihnen von der anderen Seite des Naturdaseins, von den Wesenheiten, welche als übersinnlich-unsichtbare die Wesen und Vorgänge der sichtbaren, der sinnlichen Natur begleiten. Ein älteres, instinktives Schauen hat zu diesen Wesenheiten der übersinnlichen Welt, die hinter dem Naturdasein stehen, ebenso hingeschaut wie zu den sinnlichen. Heute haben diese Wesenheiten sich gewissermaßen vor dem menschlichen Anschauen zurückgezogen. Allein, daß dieses Volk der Gnomen, Undinen, Sylphen und Feuerwesen nicht ebenso wahrzunehmen ist wie die Tiere, Pflanzen und so weiter der physisch-sinnlichen Welt, daran ist ja nur schuld, daß der Mensch im gegenwärtigen Zeitpunkte seiner Erdenentwickelung nicht in der Lage ist, sein seelisch-geistiges Wesen ohne die Hilfe des physischen und ätherischen Leibes zu entfalten. Der Mensch ist eben in der gegenwärtigen Situation der Erdenentwickelung darauf angewiesen, zum Gebrauche seiner Seele sich des ätherischen Leibes, zum Gebrauche seines Geistes sich des physischen Leibes zu bedienen. Der physische Leib, der für den Geist die Werkzeuge liefert, die Sinnesapparate, ist eben nicht imstande, sich in Verbindung zu setzen mit den Wesenheiten, die der physischen Welt zugrunde liegen. Ebenso nicht der ätherische Leib des Menschen, und den braucht der Mensch, um sich als Seelenwesen zu entfalten. Dadurch entgeht dem Menschen, wenn ich mich so ausdrücken darf, eigentlich die Hälfte seiner irdischen Umgebung. Alles das, was jene Elementarwesen, von denen ich gestern gesprochen habe, umschließt, entgeht ihm. An das kommt der physische und der Ätherleib nicht heran. Man wird eine Idee bekommen von dem, was dem gegenwärtigen Menschen da eigentlich entgeht, wenn man sich klar darüber ist, was solche Gnomen, Undinen und so weiter eigentlich sind.

Sehen Sie, wir haben da das ganze Heer der niederen, gegenwärtig niederen Tiere, jener Tiere, welche sozusagen nur aus einer weichen Masse bestehen, im flüssigen Elemente sich betätigen, im flüssigen Elemente leben, die kein irgendwie geartetes Skelett haben, also nichts, was ihnen eine innerliche Stütze gibt. Es sind Wesenheiten, die zu den spätest entstandenen der Erde gehören, Wesenheiten, die eigentlich jetzt erst unter der schon entwickelten Erde das ausführen, was das älteste Erdenwesen, der Mensch, in bezug auf seine Kopfstruktur während der alten Saturnzeit ausgeführt hat. Dadurch kommen diese Wesenheiten nicht dahin, jene Verhärtungen in sich zu bilden, die zur Skelettstütze werden können.

Nun sind die Gnomen diejenigen Wesen, die gewissermaßen äußerlich in der Welt auf geistige Art das ergänzen, was dieser ganz niederen Tierwelt bis herauf zu Amphibien und Fischen selber, die ja nur Andeutungen des Skelettes haben — besonders die Fische -, fehlt, so daß gewissermaßen diese niedere Tierstufe ein Ganzes erst dadurch wird, daß es Gnomen gibt.

Und weil schon einmal die Beziehungen der Wesen in der Welt sehr verschieden sind, so spielt eben zwischen diesen niederen Wesen und den Gnomen etwas, was ich gestern als die Antipathie charakterisiert habe. Die Gnomen wollen nicht so werden wie diese niederen Wesen. Sie wollen sich immerdar behüten, die Gestalt dieser niederen Wesen anzunehmen. Diese Gnomen sind, wie ich Ihnen beschrieben habe, auRerordentlich kluge, intelligente Wesen. Mit der Wahrnehmung haben sie schon die Intelligenz gegeben; sie sind wirklich in allem das Gegenbild der niederen Tierwelt. Und während sie die Bedeutung für das Pflanzenwachstum haben, das ich gestern charakterisiert habe, bilden sie für die niedere Tierwelt wirklich eine Ergänzung. Sie schaffen sozusagen das hinzu zu der niederen Tierwelt, was diese niedere Tierwelt nicht hat. Diese niedere Tierwelt hat ein dumpfes Bewußtsein; sie, die Gnomen, haben ein hellstes Bewußtsein. Diese niedere Tierwelt hat kein Knochenskelett, keine Knochenstütze; diese Gnomen binden zusammen, möchte ich sagen, alles, was an Schwerkraft vorhanden ist, und formen sich aus der flüchtigen, unsichtbaren Schwerkraft ihren Körper, der übrigens fortwährend in Gefahr ist zu zerfallen, seine Substanz zu verlieren. Die Gnomen müssen sich sozusagen immer wieder und wieder aus der Schwere schaffen, weil sie immerdar in der Gefahr stehen, ihre Substanz zu verlieren. Dadurch sind diese Gnomen, um ihre eigene Existenz zu retten, fortwährend aufmerksam auf das, was um sie herum vor sich geht. Es gibt für die Erdenbeobachtung keine aufmerksameren Wesen als solch einen Gnom. Der paßt auf alles auf, weil er alles kennen muß, alles auffassen muß, um sein Leben zu retten. Er muß immer wachen; wenn er schläfrig würde, wie die Menschen oftmals schläfrig sind, würde er sogleich an seiner Schläfrigkeit sterben.

Es gibt ein deutsches Sprichwort, das eigentlich, aus sehr alter Zeit stammend, sehr gut ausdrückt diese Eigenschaft der Gnomen, immer aufmerksam sein zu müssen. Man sagt: Gib acht wie ein Wichtelmann. Und Wichtelmänner sind eben die Gnomen. Also wenn man jemanden zur Aufmerksamkeit mahnen will, dann sagt man ihm: Gib acht wie ein Gnom. - Der ist wirklich ein aufmerksames Wesen. Könnte man als Musterbeispiel in eine Schulklasse so in die erste Bank, daß alle es sehen, einen Gnomen setzen, dann würde der ein vorzügliches Wesen für die Nachahmung aller Schüler in der Klasse sein.

Außer dieser Eigenschaft haben die Gnomen noch die andere, daß sie von einem schier unbesieglichen Freiheitstriebe erfüllt sind. Sie kümmern sich sozusagen wenig umeinander und geben sich mit ihrer Aufmerksamkeit eigentlich nur der anderen Welt, der Welt der Umgebung hin. Ein Gnom interessiert den anderen wenig. Aber alles, was sonst in dieser Welt, in der sie leben, um sie herum ist, das interessiert sie besonders.

Nun, ich sagte Ihnen, der Körper bildet eigentlich ein Hindernis, um solches Volk wahrzunehmen. In dem Augenblicke, wo der Körper ein solches Hindernis nicht mehr bietet, sind diese Wesen da, wie andere Wesen der Natur für die Sichtbarkeit da sind. Und wer es dahin gebracht hat, in voller Bewußtheit den Einschlafetraum zu erleben, der kennt gut diese Gnomen. Sie brauchen sich nur daran zu erinnern, was ich gerade über den Traum im «Goetheanum» ausgeführt habe. Ich sagte, daß der Traum eigentlich durchaus nicht in seiner wahren Gestalt vor das gewöhnliche Bewußtsein tritt, sondern er trägt eine Maske. Der Einschlafetraum trägt auch eine Maske. Wir kommen nicht gleich heraus aus dem, was wir im gewöhnlichen Bewußtsein am Tage erlebt haben, oder was wir sonst erlebt haben; Reminiszenzen, Erinnerungsbilder aus dem Leben, oder aber Symbole, Sinnbilder der inneren Organe, das Herz als Ofen, die Lunge als Flügel und so weiter symbolisieren sich. Das sind Masken. Würde der Mensch den Traum maskenlos sehen, würde er hinüberschlafen und in die Welt eben wirklich eintreten, ohne daß die Wesen, die dort sind, sich maskieren, dann würde der Mensch gerade im Einschlafen dieses ganze Heer der Wichtelmänner schauen; sie würden ihm entgegenkommen.

Aber der Mensch ist eben für das gewöhnliche Bewußtsein sozusagen behütet, diese Dinge unvorbereitet wahrzunehmen, weil er erschrecken würde davor. Denn sie bildeten in der Gestalt, in der sie einem da entgegentreten, eigentlich tatsächliche Abbilder von alledem im Menschen, was in diesem Menschen an zerstörenden Kräften arbeitet. Der Mensch würde alles das zugleich in seiner Wesenheit wahrnehmen, was in ihm als zerstörende Kräfte arbeitet, was fortwährend abbaut. Und diese Gnomen wären, unvorbereitet wahrgenommen, lauter Symbole des Todes. Der Mensch würde davor ungeheuer erschrecken, wenn er von ihnen etwa gar nichts gehört hätte für seinen gewöhnlichen Verstand, und sie nun beim Einschlafen ihm entgegenkommen würden und ihn gewissermaßen begraben würden, denn so nimmt sich die Sache aus, ihn gewissermaßen begraben würden drüben in der Astralwelt. Denn es ist eine Art Begrabenwerden durch die Gnomen, was da beim Einschlafen, von drüben aus gesehen, vor sich geht.

Nun, das ist eigentlich für den Moment des Einschlafens nur. Eine weitere Ergänzung für die physisch-sinnliche Welt sind die Undinen, die Wasserwesen, diese sich fortwährend verwandelnden, mit dem Wasser ebenso lebenden Wesen, wie die Gnomen mit der Erde leben. Diese Undinen - wir haben wiederum kennengelernt, welche Rolle sie spielen im Pflanzenwachstum; aber sie stehen auch in Beziehung als ergänzende Wesen zu den Tieren, die schon auf einer etwas höheren Stufe stehen, zu den Tieren, welche schon einen mehr differenzierten Erdenleib aufgenommen haben. Diese Tiere, die dann in das höhere Fischwesen hineinwachsen oder auch in das höhere Amphibienwesen, brauchen Schuppen, brauchen irgendeinen harten Panzer. Sie brauchen außen eine harte Schale. Das, was an Kräften vorhanden ist, um diese Außenstütze, gewissermaßen dieses Außenskelett, gewissen Tieren, wie den Insekten, zu verschaffen, das verdankt die Welt der Tätigkeit der Undinen. Die Gnomen stützen gewissermaßen geistig diejenigen Tiere, welche ganz niedrig sind. Diese Tiere, die nun von außen geschützt werden müssen, die zum Beispiel mit einem Panzer umkleidet werden müssen, die verdanken ihre schützenden Hüllen der Tätigkeit der Undinen. Die Undinen sind es dann, welche zu diesen etwas höheren Tieren auf eine primitive Art das hinzufügen, was wir in unserer Schädeldecke haben. Sie machen sie gewissermaßen zum Kopf. All diese Wesen, die da als unsichtbare hinter der sichtbaren Welt sind, haben ihre große Aufgabe im ganzen Zusammenhange des Daseins, und Sie werden überall sehen, wo die materialistische Wissenschaft irgend etwas von der Art erklären soll, wie ich es jetzt angeführt habe, da versagt sie. Sie ist zum Beispiel nicht imstande, zu erklären, wie die niederen Wesenheiten, die kaum viel härter sind als das Element, in dem sie leben, dazu kommen, sich in ihm fortzubewegen, weil sie nicht weiß, daß diese geistige Stützung von den Gnomen vorhanden ist, die ich eben beschrieben habe. Auf der anderen Seite wird die Tatsache des Umpanzertwerdens für eine rein materialistische Wissenschaftimmer eine Schwierigkeit bilden, weil nicht bekannt ist, wie im Sensitivwerden, im Vermeiden des eigenen niederen Tierwerdens die Undinen das von sich abstoßen, was dann als Schuppen oder sonstiger Panzer über die etwas höheren Tiere kommt.

Und wiederum, auch für diese Wesenheiten ist es in bezug auf das gewöhnliche Bewußtsein vom heutigen Menschen nur der Körper, der ein Hindernis bildet, sie so zu schauen wie zum Beispiel die Pflanzenblätter oder die etwas höheren Tiere.

Aber wenn der Mensch nun in tiefen traumlosen Schlaf kommt, und nicht der Schlaf für ihn traumlos ist, sondern durch die Gabe der Inspiration dieser Schlaf durchschaut werden kann, dann tauchen empor vor dem geistigen Blicke, vor dem geistigen Menschenblicke aus jenem Meere des Astralischen, in das beim Einschlafen die Gnomen den Menschen gewissermaßen begraben, verborgen haben, diese Wesenheiten der Undinen, und sie werden im tiefen Schlaf sichtbar. Der Schlaf löscht das gewöhnliche Bewußtsein aus. Das für den Schlaf erhellte Bewußtsein hat diese wunderbare Welt des werdenden Flüssigen, des sich in aller möglichen Weise zu den Metamorphosen der Undinen aufbäumenden Flüssigen zum Inhalte. Geradeso wie wir die Wesenheiten mit festen Konturen für das Tagesbewußtsein um uns haben, würde das erhellte Bewußtsein der Nacht diese sich immer wandelnden, diese selber wie ein Meer wellenwerfenden, sich wieder senkenden Wesenheiten darbieten. Der ganz tiefe Schlaf ist eigentlich ausgefüllt davon, daß in der Umgebung des Menschen ein bewegtes Meer von Lebewesen ist, ein bewegtes Meer von Undinen ist.

Anders liegt die Sache für die Sylphen. Für die Sylphen ist die Sache so, daß sie auch in einer gewissen Weise die Ergänzung bilden von gewissen Tierwesen, aber jetzt nach der anderen Seite hin. Man möchte sagen: Gnomen und Undinen fügen das Kopfmäßige zu denjenigen Tieren hinzu, die des Kopfes entbehren. Die Vögel sind nun, wie ich Ihnen dargestellt habe, eigentlich reiner Kopf; sie sind ganz Kopforganisation. Die Sylphen fügen hinzu zu dem Vogel auf geistige Art, was ihm gewissermaßen als die körperliche Ergänzung der Kopforganisation fehlt. Sie sind also die Ergänzung des Vogelgeschlechts nach demjenigen Gebiete der Organisation, das beim Menschen das StoffwechselGliedmaßensystem ist. Fliegen die Vögel mit verkümmerten Beinen in der Luft herum, so haben um so mehr die Sylphen mächtig ausgebildete Gliedmaßen, und sie stellen auf geistige Art, ich möchte sagen das in den Lüften dar, was die Kuh unten in der physischen Materie darstellt. Daher konnte ich gestern sagen, die Sylphen haben an dem Vogelgeschlechte ihr Ich, das, was sie mit der Erde verbindet. Der Mensch bekommt auf der Erde sein Ich. Was die Sylphen mit der Erde verbindet, das ist das Vogelgeschlecht. Dem Vogelgeschlechte verdanken sie ihr Ich, wenigstens das Bewußtsein ihres Ich.

Wenn der Mensch nun die Nacht durchschlafen hat, um sich gehabt das astralische Meer, das sich in der mannigfaltigsten Undinenform gestaltet, und dann aufwacht und den Aufwachetraum hat, dann würde er, wenn dieser Aufwachetraum sich nicht wiederum maskierte in Lebensreminiszenzen oder in Sinnbildern von inneren Organen, wenn er den unmaskierten Traum sehen würde, der Welt der Sylphen gegenüberstehen. Aber diese Sylphen würden für ihn eine merkwürdige Gestalt annehmen. Sie würden so sein, wie wenn die Sonne etwas schicken wollte, aber etwas schicken wollte, was eigentlich in einer schwierigen Art auf den Menschen wirkt, was den Menschen in einer gewissen Weise geistig einschläfert. Wir werden gleich nachher hören, warum das der Fall ist. Dennoch würde der Mensch, wenn er den unmaskierten Aufwachetraum wahrnehmen würde, in ihm etwas sehen wie das Hereinflattern, das wesenhafte Hereinflattern des Lichtes. Er würde es unangenehm auch aus dem Grunde empfinden, weil die Gliedmaßen dieser Sylphen ihn gewissermaßen umspinnen, umweben. Er fühlt so, wie wenn das Licht ihn angreifen würde von allen Seiten, wie wenn das Licht etwas wäre, das einen befällt, gegen das man außerordentlich sensitiv ist. Vielleicht würde der Mensch auch hie und da dies wie ein Streicheln des Lichtes empfinden. Aber in all diesen Dingen will ich Ihnen ja nur andeuten, wie dieses tragende, tastende Licht eigentlich herankommt in der Sylphenform.

Wenn wir dann zu den Feuerwesen kommen, dann ist es bei den Feuerwesen so, daß sie die Ergänzung bilden zu der flüchtigen Schmetterlingsnatur. Der Schmetterling entwickelt sozusagen selber so wenig wie möglich von seinem physischen Leibe, von dem eigentlich physischen Leibe; er läßt ihn ja so dünn sein wie nur möglich; dagegen ist er ein Lichtwesen. Die Feuerwesen stellen sich heraus als Wesen, welche den Schmetterlingsleib ergänzen, so daß man den folgenden Eindruck bekommen kann. Wenn man auf der einen Seite einen physischen Schmetterling sieht und ihn sich entsprechend vergrößert denkt, und auf der anderen Seite ein Feuerwesen — zusammen sind ja diese Wesen selten, nur in den Fällen, die ich Ihnen gestern angeführt habe -, dann hat man das Gefühl, wenn man diese zueinanderbackt, dann bekommt man eigentlich so etwas wie einen geflügelten Menschen, wirklich einen geflügelten Menschen. Man muß nur den Schmetterling entsprechend vergrößern und die Feuerwesen dem Größenmaß des Menschen angepaßt finden, dann bekommt man so etwas wie einen geflügelten Menschen daraus.

Das zeigt Ihnen wiederum, wie die Feuerwesen eigentlich die Ergänzung dieser ja dem Geistigen am nächsten stehenden Tierwesen sind; sie sind sozusagen die Ergänzung nach unten hin. Gnomen und Undinen sind die Ergänzung nach oben hin, nach der Kopfseite; Sylphen und Feuerwesen sind die Ergänzung von Vögeln und Schmetterlingen nach unten hin. Also die Feuerwesen muß man mit den Schmetterlingen zusammenbringen.

Auf dieselbe Art nun, wie der Mensch sozusagen den schlafenden Traum durchdringen kann, kann der Mensch auch das wache Tagesleben durchdringen. Da bedient sich der Mensch aber eben in einer ganz robusten Art seines physischen Leibes. Auch das habe ich dargestellt in Aufsätzen im «Goetheanum». Da kommt der Mensch schon ganz und gar nicht dazu, einzusehen, wie er eigentlich fortwährend während des Taglebens die Feuerwesen sehen könnte, denn die Feuerwesen stehen in einer inneren Verwandtschaft mit den Gedanken des Menschen, mit alledem, was aus der Organisation des Kopfes hervorgeht. Und wenn der Mensch es dazu bringt, vollständig im wachen Tagesbewußtsein zu sein und dennoch in einem gewissen Sinne außer sich zu sein, also ganz vernünftig zu sein, fest mit den beiden Beinen auf der Erde zu stehen, und dann wiederum außer sich zu sein gleichzeitig - also er zu sein und sein Gegenüber zu sein, das heißt, sich selber als Gedankenwesen betrachten zu können: dann nimmt der Mensch wahr, wie die Feuerwesen in der Welt dasjenige Element bilden, das, wenn wir es wahrnehmen, nach der anderen Seite unsere Gedanken wahrnehmbar macht.

So kann die Wahrnehmung der Feuerwesen den Menschen dazu bringen, sich selber als Denker zu sehen, nicht bloß der Denker zu sein und die Gedanken da auszukochen, sondern sich anzuschauen, wie die Gedanken verlaufen. Nur hören dann die Gedanken auf, an den Menschen gebunden zu sein; sie erweisen sich dann als Weltgedanken; sie wirken und weben als Impulse in der Welt. Man merkt dann, daß der Menschenkopf nur die Illusion hervorruft, als ob da drinnen in diesem Schädel die Gedanken eingeschlossen wären. Da sind sie nur gespiegelt; ihre Spiegelbilder sind da. Das, was den Gedanken zugrunde liegt, gehört der Sphäre der Feuerwesen an. Kommt man in diese Sphäre der Feuerwesen hinein, dann sieht man in den Gedanken nicht bloß sich selber, sondern man sieht den Gedankengehalt der Welt, der eigentlich zugleich ein imaginativer Gehalt ist. Es ist also die Kraft, aus sich herauszukommen, welche einem die Gedanken als Weltgedanken vorstellt. Ja, vielleicht darf ich sagen: Wenn man nun nicht vom menschlichen Körper aus, sondern von der Sphäre der Feuerwesen, also gewissermaßen von der in die Erde hereinragenden Saturnwesenheit das, was auf der Erde zu sehen ist, anschaut, dann bekommt man genau das Bild, das ich geschildert habe von der Erdenevolution in der «Geheimwissenschaft im Umriß». Dieser Umriß einer Geheimwissenschaft ist so aufgezeichnet, daß die Gedanken als der Gedankengehalt der Welt erscheinen, von der Perspektive der Feuerwesen aus gesehen.

Sie sehen, diese Dinge haben schon eine tief reale Bedeutung. Sie haben aber eine tief reale Bedeutung auch noch sonst für den Menschen. Nehmen Sie die Gnomen und Undinen; sie sind sozusagen in der Welt, die an die Welt des menschlichen Bewußtseins angrenzt, sie liegen schon jenseits der Schwelle. Das gewöhnliche Bewußtsein ist davor geschützt, diese Wesenheiten zu sehen, weil diese Wesenheiten eigentlich nicht alle gutartig sind. Gutartige Wesenheiten sind diejenigen, die ich gestern geschildert habe, die zum Beispiel am Pflanzenwachstum in der verschiedensten Weise arbeiten. Aber nicht alle sind gutartige Wesen. Und in dem Augenblicke, wo man einbricht in die Welt, wo diese Wesenheiten wirken, sind nicht bloß die gutartigen da, sondern es sind auch die bösartigen da. Man muß sich da erst eine Auffassung davon verschaffen, welche von ihnen nun gutartig, welche bösartig sind. Das ist nicht so ganz leicht. Sie werden das daraus sehen, wie ich Ihnen die bösartigen schildern muß. Die bösartigen Wesenheiten unterscheiden sich vor allen Dingen dadurch von den gutartigen Wesenheiten, daß die gutartigen sich mehr an das Pflanzenreich und an das Mineralreich halten; aber die bösartigen Wesenheiten wollen immer heran an das Tierreich und an das Menschenreich; noch bösere dann auch an das Pflanzenreich und an das Mineralreich. Aber man bekommt schon einen ganz respektablen Begriff von der Bösartigkeit, die Wesenheiten dieses Reiches haben können, wenn man sich auf diejenigen einläßt, die an den Menschen und an die Tiere heran wollen und im Menschen eigentlich das vollbringen wollen, was durch die höheren Hierarchien zugeteilt ist den gutartigen für die Pflanzen- und Mineralwelt.

Sehen Sie, da gibt es eben solche bösartigen Wesenheiten aus dem Gnomen- und dem Undinenreich, welche sich an Menschen und Tiere heranmachen und bei Menschen und Tieren bewirken, daß das, was sie eigentlich zu den niederen Tieren hinzufügen sollen, sich im Menschen auf physische Art verwirklicht; im Menschen ist es ohnedies schon da. Im Menschen soll es sich auf physische Art verwirklichen, auch im Tiere. Dadurch, durch die Anwesenheit dieser bösartigen Gnomen- und Undinenwesenheiten, leben dann im Menschen und im Tiere niedrigere Tier- oder Pflanzenwesen, Parasiten. Und so sind die bösartigen Wesenheiten die Hervorbringer der Parasiten. Aber, ich möchte sagen, in dem Augenblicke, wo der Mensch die Schwelle zur geistigen Welt übertritt, kommt er gleich in die Finessen dieser Welt hinein. Da sind überall eigentlich Fallstricke, und man muß schon von den Wichtelmännern erst etwas lernen, nämlich aufzupassen. Das können zum Beispiel die Spiritisten nie. Es sind überall Fallstricke. Es könnte nun einer sagen: Wozu sind denn nun überhaupt diese bösartigen Gnomen- und Undinenwesen da, wenn sie parasitäre Wesenheiten hervorrufen? Ja, wären sie gar nicht da, diese Wesenheiten, dann würde nämlich der Mensch nicht in sich die Kraft entwickeln können, seine Gehirnmasse auszubilden. Und da kommt man auf etwas, was außerordentlich bedeutungsvoll ist,

Ich will Ihnen das schematisch skizzieren (Tafel 13, links). Wenn Sie sich den Menschen denken als Stoffwechsel-Gliedmaßenmenschen, als Brust-, also als rhythmischen Menschen, und dann als Kopfmenschen, also als Nerven-Sinnesmenschen, so müssen Sie sich durchaus klar sein: hier unten gehen Prozesse vor sich - lassen wir den rhythmischen Menschen aus -, hier oben gehen wiederum Prozesse vor sich. Wenn Sie zusammennehmen die Prozesse, die sich unten abspielen, so ist im wesentlichen ein Ergebnis da, das im gewöhnlichen Leben meistens mißachtet wird: es sind die Ausscheidungsprozesse, Ausscheidungen durch den Darm, Ausscheidungen durch die Nieren und so weiter, alle Ausscheidungsprozesse, die sich nach unten ergießen. Diese Ausscheidungsprozesse betrachtet man meistens eben nur als Ausscheidungsprozesse. Aber das ist ein Unsinn. Es wird nicht bloß ausgeschieden, damit ausgeschieden werden soll, sondern in demselben Maße, in dem Ausscheidungsprodukte erscheinen, erscheint im unteren Menschen geistig etwas Ahnliches, wie oben physisch das Gehirn ist. Das, was im unteren Menschen geschieht, ist ein Vorgang, der auf halbem Wege stehenbleibt in bezug auf seine physische Entwickelung. Es wird ausgeschieden, weil die Sache ins Geistige übergeht. Oben wird der Prozeß vollendet. Da bildet sich physisch das herein, was da unten nur geistig ist. Oben haben wir physisches Gehirn, unten ein geistiges Gehirn. Und wenn man das, was unten ausgeschieden wird, einem weiteren Prozeß unterwerfen würde, wenn man fortfahren würde, es umzubilden, dann würde die letzte Metamorphose vorläufig sein das menschliche Gehirn.

Die menschliche Gehirnmasse ist weitergebildetes Ausscheideprodukt. Das ist etwas, was ungeheuer wichtig zum Beispiel auch in medizinischer Beziehung ist, und was im 16., 17. Jahrhundert die damaligen Ärzte noch durchaus gewußt haben. Gewiß, man redet heute in einer sehr abfälligen Weise, und in bezug auf manches auch mit Recht, von der alten «Dreckapotheke». Aber weil man nicht weiß, daß in dem Drecke eben noch vorhanden waren die sogenannten Mumien des Geistes. Natürlich soll das nicht eine Apotheose sein auf das, was in den allerletzten Jahrhunderten als Dreckapotheke figuriert hat, sondern ich weise hin auf viele Wahrheiten, die einen so tiefen Zusammenhang haben wie den, den ich eben ausgeführt habe.

Das Gehirn ist durchaus höhere Metamorphose der Ausscheidungsprodukte. Daher der Zusammenhang der Gehirnkrankheiten mit den Darmkrankheiten; daher auch der Zusammenhang der Heilung der Gehirnkrankheiten und der Darmkrankheiten.

Sehen Sie, indem nun Gnomen und Undinen da sind, überhaupt eine Welt da ist, wo Gnomen und Undinen leben können, sind die Kräfte vorhanden, welche gewiß vom unteren Menschen aus Parasiten bewirken können, die aber zu gleicher Zeit die Veranlassung sind, im oberen Menschen die Ausscheidungsprodukte ins Gehirn umzumetamorphosieren. Wir könnten gar nicht ein Gehirn haben, wenn die Welt nicht so eingerichtet wäre, daß es Gnomen und Undinen geben kann.

Das, was für Gnomen und Undinen in bezug auf die Zerstörungskräfte gilt - Zerstörung, Abbau geht ja dann wiederum vom Gehirn aus —, das gilt für Sylphen- und Feuerwesen in bezug auf die Aufbaukräfte. Wiederum, die gutartigen Sylphen- und Feuerwesen halten sich ferne von Menschen und Tieren und beschäftigen sich mit dem Pflanzenwachstum in der Weise, wie ich es angedeutet habe; aber es gibt eben bösartige. Diese bösartigen tragen vor allen Dingen das, was nur in den oberen, in den Luft- und Wärmeregionen sein soll, hinunter in die wäßrigen und irdischen Regionen.

Wenn Sie nun studieren wollen, was da geschieht, wenn diese Sylphenwesen zum Beispiel aus den oberen Regionen in die niederen Regionen des wäßrigen und erdigen Elementes das hinuntertragen, was da oben hinaufgehört, dann schauen Sie sich die Belladonna an. Die Belladonna ist diejenige Pflanze, welche in ihrer Blüte, wenn ich mich so ausdrücken darf, von der Sylphe geküßt worden ist, und welche dadurch das, was gutartiger Saft sein kann, in den Giftsaft der Belladonna umgewandelt hat.

Da haben Sie das, was man eine Verschiebung der Sphäre nennen kann. Oben ist es richtig, wenn die Sylphen ihre Umschlingungskräfte entwickeln, wie ich sie vorhin beschrieben habe, wo man vom Lichte förmlich betastet wird - denn das braucht die Vogelwelt. Kommt sie aber herunter, die Sylphe, und verwendet sie das, was sie oben anwenden sollte, unten in bezug auf die Pflanzenwelt, dann entsteht ein scharfes Pflanzengift. Parasitäre Wesen durch Gnomen und Undinen; durch Sylphen die Gifte, die eigentlich das zu tief auf die Erde geströmte Himmlische sind. Wenn der Mensch oder manche Tiere die Belladonna essen, die aussieht wie eine Kirsche, nur daß sie sich verbirgt im Kelch drinnen — es wird hinuntergedrückt, man kann es noch der Form der Belladonna ansehen, was ich jetzt eben beschrieben habe -, wenn der Mensch oder gewisse Tiere die Belladonna essen, so sterben sie davon. Aber sehen Sie einmal Drosseln und Amseln an: die setzen sich auf die Belladonna und haben daran ihre beste Nahrung in der Welt. In deren Region gehört das, was in der Belladonna ist.

Es ist doch ein merkwürdiges Phänomen, daß die Tiere und die Menschen, die eigentlich mit ihren unteren Organen erdgebunden sind, das, was an der Erde in der Belladonna verdorben ist, als Gift aufnehmen, daß dagegen so repräsentative Vögel wie die Drosseln und Amseln, die also auf geistige Art durch die Sylphen gerade das haben sollen - und durch die gutartigen Sylphen haben sie es auch -, daß die es vertragen können, auch wenn das, was da oben in ihrer Region ist, hinuntergetragen wird. Für sie ist Nahrung, was für die mehr an die Erde gebundenen Wesenheiten Gift ist.

So bekommen Sie eine Anschauung davon, wie auf der einen Seite durch Gnomen und Undinen das Parasitäre von der Erde nach den anderen Wesen hinaufstrebt, wie die Gifte eigentlich von oben herunterträufeln.

Wenn dagegen die Feuerwesen sich mit jenen Impulsen durchdringen, welche in die Region der Schmetterlinge gehören, welche den Schmetterlingen zu ihrer Entwickelung sehr nützlich sind, und das heruntertragen in die Früchte, dann entsteht zum Beispiel das, was wir innerhalb einer Reihe von Mandeln als giftige Mandeln haben. Da wird dieses Gift durch die Tätigkeit der Feuerwesen in die Mandelfrucht hineingetragen. Und wiederum würde die Mandelfrucht überhaupt nicht entstehen können, wenn nicht auf gutartige Weise von denselben Feuerwesen sozusagen das, was wir bei den anderen Früchten essen, verbrannt würde. Sehen Sie sich doch die Mandel an. Bei den anderen Früchten haben Sie in der Mitte den weißen Kern und ringsherum das Fruchtfleisch. Bei der Mandel haben Sie mitten drinnen den Kern, und ringsherum das Fruchtfleisch ist ganz verbrannt. Das ist die Tätigkeit der Feuerwesen. Und artet diese Tätigkeit aus, wird das, was die Feuerwesen vollführen, nicht bloß in die braune Mandelschale hineingearbeitet, wo es noch gutartig sein kann, sondern geht nur etwas von dem, was Schale erzeugen soll, innerlich in den weißen Kern der Mandel hinein, dann wird die Mandel giftig (Tafel 13, rechts).

So haben Sie ein Bild davon, wie diese Wesenheiten, die da angrenzen in der Welt, die unmittelbar jenseits der Schwelle liegt, eigentlich, wenn sie ihre Impulse durchführen, zu den Trägern des parasitären Wesens, des Giftwesens, und damit zu Trägern von Krankheiten werden. Auf diese Art wird deutlich, inwiefern sich der Mensch als gesundes Wesen heraushebt aus dem, was ihn ergreifen kann in der Krankheit. Denn es hängt das zusammen mit der Entfaltung des Bösartigen in diesen Wesenheiten, die andererseits da sein müssen, um den ganzen Aufbau, um Wachsen und Sprossen der Natur und wiederum Zerstören der Natur möglich zu machen.

Das sind die Dinge, die im Grunde genommen aus dem instinktiven Hellsehen heraus solchen Intuitionen zugrunde lagen, wie der indischen von Brahma, Vishnu, Shiva. Brahma stellte dar die wirkende Wesenheit in der Weltensphäre, die an den Menschen heran darf. Vishnu stellte dar diejenige Weltensphäre, die an den Menschen nur heran darf, insofern er fortwährend das Aufgebaute wiederum abtragen muß, insofern das sich fortwährend verwandeln muß. Und Shiva stellte dar alles das, was mit den zerstörenden Kräften zusammenhängt. Und in den älteren Zeiten der indischen Hochkultur sagte man: Brahma ist innig verwandt mit allem, was Feuerwesennatur ist, was Sylphennatur ist; Vishnu mit alledem, was Sylphen- und Undinennatur ist. Shiva mit all demjenigen, was Gnomen- und Undinennatur ist. Überhaupt findet man, wenn man in diese älteren Vorstellungen zurückgeht, überall die bildhaften Ausdrücke für das, was man heute wiederum suchen muß als den Geheimnissen der Natur zugrunde liegend.

Sie sehen also: Wir haben gestern betrachtet die Verwandtschaft dieses unsichtbaren Volkes mit der Pflanzenwelt; wir haben heute hinzugefügt die Verwandtschaft dieses unsichtbaren Volkes mit der tierischen Welt. Überall greifen ein die Wesenheiten von diesseits der Schwelle in die Wesenheiten von jenseits der Schwelle, die Wesenheiten von jenseits der Schwelle in die Wesenheiten von diesseits der Schwelle, und so fort. Und nur dann, wenn man das lebendige Zusammenwirken dieser beiden Wesensarten kennt, versteht man eigentlich, wie die sichtbare Welt sich entfaltet. Für den Menschen ist schon die Erkenntnis der übersinnlichen Welt sehr, sehr notwendig, denn in dem Augenblicke, wo er durch die Pforte des Todes tritt, hat er ja nicht mehr die sinnliche Welt um sich, sondern da beginnt zunächst die andere Welt seine Welt zu sein. In seiner gegenwärtigen Entwickelung kann er sich nicht in diese andere Welt begeben, wenn er nicht sozusagen aus den physischen Offenbarungen die Schriftzeichen erkannt hat, die hinüberweisen in diese andere Welt; wenn er nicht lesen gelernt hat in den Tieren der Erde, in den Tieren des Wassers, in den Tieren der Luft und in den Tieren, ich möchte sagen des Lichtes, in den Schmetterlingen das, was hinweist auf die Elementarwesen, die unsere Mitbewohner sind zwischen dem Tod und einer neuen Geburt. Aber was wir von diesen Wesenheiten sehen, ist eigentlich überall hier zwischen der Geburt und dem Tode eben nur, ich möchte sagen das brutale dichte Stück. Das, was hinzugehört vom Übersinnlichen, lernen wir erst erkennen, wenn wir uns hinüberbegeben mit unserer Einsicht, mit unserem Verständnis in diese übersinnliche Welt.

Eighth Lecture

Yesterday I spoke to you about the other side of nature's existence, about the beings that accompany the beings and processes of visible, sensual nature as supersensible, invisible beings. An older, instinctive way of seeing looked at these beings of the supersensible world, which stand behind the existence of nature, just as it looked at the sensible world. Today these beings have, so to speak, withdrawn from human observation. But the fact that this race of gnomes, undines, sylphs and fire beings cannot be perceived in the same way as the animals, plants and so on of the physical-sensual world is only due to the fact that man at the present time of his earthly development is not able to unfold his soul-spiritual being without the help of the physical and etheric body. In the present situation of his earthly development, man is dependent on the etheric body for the use of his soul and the physical body for the use of his spirit. The physical body, which provides the tools for the spirit, the sensory apparatus, is simply not able to establish contact with the entities that underlie the physical world. Neither is the etheric body of the human being, which the human being needs in order to unfold as a soul being. As a result, if I may put it this way, man actually misses out on half of his earthly environment. He misses out on everything that surrounds the elemental beings I spoke about yesterday. The physical and etheric body cannot get close to it. You will get an idea of what the present human being actually misses out on when you realize what such gnomes, undines and so on actually are.

You see, we have the whole army of the lower, presently lower animals, those animals which consist, so to speak, only of a soft mass, which are active in the liquid element, which live in the liquid element, which have no kind of skeleton, therefore nothing that gives them an inner support. They are beings that belong to the latest evolved beings on earth, beings that are actually only now, under the already developed earth, carrying out what the oldest earth being, the human being, carried out in relation to his head structure during the old Saturn period. Thus these beings do not come to form those hardenings within themselves that can become skeletal support.

Now the gnomes are those beings who, so to speak, complement externally in the world in a spiritual way that which is missing in this very lower animal world up to amphibians and fishes themselves, which have only hints of the skeleton - especially the fishes - so that this lower animal level becomes a whole only through the fact that there are gnomes.

And because the relationships of the beings in the world are already very different, something that I characterized yesterday as antipathy plays out between these lower beings and the gnomes. The gnomes do not want to become like these lower beings. They always want to avoid taking on the form of these lower beings. These gnomes are, as I have described to you, extraordinarily clever, intelligent beings. With perception they have already given intelligence; they are really in everything the antithesis of the lower animal world. And while they have the significance for plant growth that I characterized yesterday, they really are a supplement for the lower animal world. They add to the lower animal world, so to speak, what this lower animal world does not have. This lower animal world has a dull consciousness; they, the gnomes, have a brightest consciousness. This lower animal world has no bone skeleton, no bone support; these gnomes bind together, I would like to say, everything that is present in gravity, and form their body from the fleeting, invisible force of gravity, which, incidentally, is constantly in danger of disintegrating, of losing its substance. The gnomes have to create themselves out of gravity again and again, so to speak, because they are always in danger of losing their substance. Thus, in order to save their own existence, these gnomes are constantly attentive to what is going on around them. There are no more attentive beings for earth observation than such a gnome. He watches everything because he must know everything, must understand everything in order to save his life. He must always be awake; if he were to become sleepy, as people often are, he would immediately die of his sleepiness.

There is a German proverb which, dating from very ancient times, expresses very well this characteristic of gnomes, that they must always be alert. They say: Watch out like a gnome. And elves are the gnomes. So if you want to remind someone to pay attention, you tell them to be as careful as a gnome. - He really is an attentive being. If you could put a gnome in the first bench of a school classroom so that everyone could see him, he would be an excellent example for all the pupils in the class to emulate.

In addition to this characteristic, gnomes also have another: they are filled with an almost invincible instinct for freedom. They care little for each other, so to speak, and their attention is really only given to the other world, the world of their surroundings. One gnome takes little interest in the other. But everything else that is around them in the world in which they live is of particular interest to them.

Well, I told you, the body actually forms an obstacle to perceiving such people. The moment the body no longer provides such an obstacle, these beings are there, just as other beings in nature are there for visibility. And anyone who has managed to experience the dream of falling asleep in full consciousness knows these gnomes well. You need only remember what I have just said about the dream in the Goetheanum. I said that the dream does not actually appear before the ordinary consciousness in its true form, but wears a mask. The dream of falling asleep also wears a mask. We do not immediately emerge from what we have experienced in ordinary consciousness during the day, or what we have otherwise experienced; reminiscences, memory images from life, or symbols, symbols of the inner organs, the heart as a furnace, the lungs as wings and so on symbolize themselves. These are masks. If man were to see the dream without masks, if he were to sleep over and really enter the world without the beings that are there masking themselves, then man would see this whole army of gnomes just as he falls asleep; they would come to meet him.

But man is, so to speak, protected for the ordinary consciousness to perceive these things unprepared, because he would be frightened by them. For in the form in which they confront us, they would actually form real images of all the destructive forces at work in the human being. The human being would simultaneously perceive in his being everything that works in him as destructive forces, that is constantly breaking down. And these gnomes, perceived unprepared, would be nothing but symbols of death. Man would be tremendously frightened if he had heard nothing at all of them for his ordinary mind, and they were now to come towards him as he fell asleep and, as it were, bury him, for that is what it would be like to bury him over there in the astral world. For it is a kind of burial by the gnomes that takes place when he falls asleep, seen from over there.

Well, that is actually only for the moment of falling asleep. A further addition to the physical-sensual world are the undines, the water beings, these constantly transforming beings who live with the water just as the gnomes live with the earth. These undines - we have again learned what role they play in plant growth; but they also stand in relation as complementary beings to the animals that are already on a somewhat higher level, to the animals that have already taken on a more differentiated earthly body. These animals, which then grow into the higher fish being or also into the higher amphibian being, need scales, need a hard shell of some kind. They need a hard shell on the outside. The forces that are present to provide this outer support, this outer skeleton so to speak, for certain animals, such as insects, the world owes to the activity of the undines. The gnomes spiritually support, so to speak, those animals that are very low. These animals, which must now be protected from the outside, which must be clothed with a shell, for example, owe their protective coverings to the activity of the undines. It is the undines who add to these somewhat higher animals in a primitive way what we have in our skullcap. They turn them into our heads, so to speak. All these beings, which are there as invisible beings behind the visible world, have their great task in the whole context of existence, and you will see that wherever materialistic science is supposed to explain something of the kind I have just mentioned, it fails. It is unable, for example, to explain how the lower entities, which are hardly much harder than the element in which they live, come to move about in it, because it does not know that this spiritual support is present from the gnomes which I have just described. On the other hand, the fact of becoming re-armored will be a difficulty for a purely materialistic scientist, because it is not known how in becoming sensitive, in avoiding their own lower animalhood, the undines repel from themselves what then comes as scales or other armor over the somewhat higher animals.

And again, for these entities too, in relation to the ordinary consciousness of today's human being, it is only the body that forms an obstacle to seeing them in the same way as, for example, the plant leaves or the somewhat higher animals.

But when man now comes into deep dreamless sleep, and sleep is not dreamless for him, but through the gift of inspiration this sleep can be seen through, then these entities of the undines emerge before the spiritual gaze, before the spiritual human gaze from that sea of the astral, into which the gnomes have, as it were, buried and hidden man when he falls asleep, and they become visible in deep sleep. Sleep extinguishes the ordinary consciousness. The consciousness illuminated for sleep has as its content this wonderful world of the becoming liquid, of the liquid rearing up in all possible ways into the metamorphoses of the undines. Just as we have the entities with fixed contours around us for daytime consciousness, the illuminated consciousness of the night would present these ever-changing entities, which themselves undulate like a sea and sink again. The very deep sleep is actually filled with the fact that in the surroundings of man there is a moving sea of living beings, a moving sea of undines.

The situation is different for the sylphs. For the sylphs the matter is such that they also form in a certain way the complement of certain animal beings, but now towards the other side. One might say: gnomes and undines add the head-like to those animals that lack the head. The birds, as I have shown you, are actually pure heads; they are entirely head organizations. The sylphs add to the bird in a spiritual way what it lacks, so to speak, as the physical complement to the head organization. They are thus the complement of the bird's sex according to that area of organization which in man is the metabolic limb system. If the birds fly about in the air with stunted legs, the sylphs have all the more powerfully developed limbs, and they represent in a spiritual way, I might say, that in the air which the cow represents below in physical matter. That is why I was able to say yesterday that the sylphs have their ego in the bird race, that which connects them with the earth. Man gets his ego on earth. What connects the sylphs with the earth is the bird race. They owe their ego to the bird race, at least the awareness of their ego.

When the human being has now slept through the night, had the astral sea around him, which forms itself in the most varied undine form, and then wakes up and has the waking dream, then he would, if this waking dream did not mask itself again in life reminiscences or in symbols of inner organs, if he would see the unmasked dream, be confronted with the world of the sylphs. But these sylphs would take on a strange form for him. They would be as if the sun wanted to send something, but wanted to send something that would actually affect the human being in a difficult way, that would spiritually put the human being to sleep in a certain way. We will hear why this is the case in a moment. Nevertheless, if man were to perceive the unmasked waking dream, he would see in it something like the fluttering in, the essential fluttering in of the light. He would also experience it unpleasantly for the reason that the limbs of these sylphs are, as it were, spinning around him, weaving around him. He feels as if the light were attacking him from all sides, as if the light were something that afflicts him and to which he is extremely sensitive. Perhaps a person would also feel this here and there like a caress of light. But in all these things I only want to indicate to you how this carrying, touching light actually comes about in the sylph form.

When we then come to the fire beings, then it is the case with the fire beings that they form the complement to the fleeting butterfly nature. The butterfly itself develops as little as possible of its physical body, of the actual physical body; it leaves it as thin as possible; on the other hand it is a being of light. The fire beings turn out to be beings that complement the butterfly body, so that one can get the following impression. If you see a physical butterfly on one side and think of it enlarged accordingly, and on the other side a fire being - these beings are rarely together, only in the cases I mentioned to you yesterday - then you have the feeling that if you bake them together, you actually get something like a winged human being, really a winged human being. You just have to enlarge the butterfly accordingly and find the fire creatures adapted to the size of the human being, then you get something like a winged human being out of it.

This again shows you how the fire creatures are actually the complement to these animal beings that are closest to the spiritual; they are, so to speak, the downward complement. Gnomes and undines are the complement towards the top, towards the head; sylphs and fire beings are the complement of birds and butterflies towards the bottom. So the fire creatures must be brought together with the butterflies.

Now in the same way that man can penetrate the sleeping dream, so to speak, man can also penetrate the waking day life. Here, however, man makes use of his physical body in a very robust way. I have also described this in essays in the “Goetheanum”. The human being does not at all come to understand how he could actually see the fire beings continuously during day life, because the fire beings are in an inner relationship with the thoughts of the human being, with everything that emerges from the organization of the head. And when man manages to be completely in the waking consciousness of the day and yet in a certain sense to be outside himself, that is, to be completely rational, to stand firmly with both feet on the ground, and then again to be outside himself at the same time - that is, to be himself and to be his counterpart, that is, to be able to regard himself as a thought being: then man perceives how the fire beings in the world form that element which, when we perceive it, makes our thoughts perceptible on the other side.

So the perception of the fire beings can lead man to see himself as a thinker, not just to be the thinker and boil out the thoughts there, but to look at how the thoughts run. Only then the thoughts cease to be bound to the human being; they then prove to be world thoughts; they work and weave as impulses in the world. One then realizes that the human head only creates the illusion as if the thoughts were enclosed in this skull. They are only mirrored there; their mirror images are there. That which underlies the thoughts belongs to the sphere of fire beings. If one enters this sphere of fire beings, then one sees in the thoughts not only oneself, but one sees the thought content of the world, which is actually at the same time an imaginative content. So it is the power to come out of oneself that presents one's thoughts as world thoughts. Yes, perhaps I may say that if one now looks at what is to be seen on earth not from the human body, but from the sphere of the fire beings, that is, so to speak, from the Saturnian being projecting into the earth, then one gets exactly the picture that I have described of earth evolution in the “Secret Science in Outline”. This outline of a secret science is recorded in such a way that the thoughts appear as the thought content of the world, seen from the perspective of the fire beings.

You see, these things already have a deeply real meaning. But they also have a deeply real meaning for man in other ways. Take the gnomes and undines; they are, so to speak, in the world that borders on the world of human consciousness, they are already beyond the threshold. Ordinary consciousness is protected from seeing these entities because these entities are not actually all benign. Benign entities are those that I described yesterday, which work on plant growth in various ways, for example. But not all of them are benign beings. And the moment you break into the world where these entities are at work, not only the benign ones are there, but the malignant ones are there too. You first have to get an idea of which of them are benign and which are malignant. That is not so easy. You will see that from the way I have to describe the malignant ones to you. The malignant entities differ above all from the benign entities in that the benign ones are more attached to the plant kingdom and the mineral kingdom; but the malignant entities always want to approach the animal kingdom and the human kingdom; even more malignant ones then also want to approach the plant kingdom and the mineral kingdom. But one already gets a quite respectable idea of the malignity that entities of this realm can have if one gets involved with those who want to approach man and animals and actually want to accomplish in man what is assigned by the higher hierarchies to the benign ones for the plant and mineral world.

You see, there are just such malignant beings from the gnome and undine kingdoms who approach humans and animals and bring about in humans and animals that what they are actually supposed to add to the lower animals is realized in humans in a physical way; in humans it is already there anyway. In man it is to be realized in a physical way, also in animals. Through the presence of these malevolent gnome and undine beings, lower animal or plant beings, parasites, live in humans and animals. And so the malevolent entities are the originators of the parasites. But I would like to say that the moment a person crosses the threshold to the spiritual world, he immediately enters the subtleties of this world. There are actually pitfalls everywhere, and one must first learn something from the elves, namely to be careful. Spiritists, for example, can never do that. There are pitfalls everywhere. Someone might say: What are these evil gnomes and undines there for if they cause parasitic entities? Yes, if they were not there at all, these entities, then man would not be able to develop the power to form his brain mass. And that brings us to something that is extraordinarily significant.

I will sketch this out for you schematically (plate 13, left). If you think of man as a metabolic limb man, as a chest man, i.e. a rhythmic man, and then as a head man, i.e. a nerve-sense man, you must be quite clear: down here processes take place - let us leave out the rhythmic man - and up here processes take place again. If you take together the processes that take place below, there is essentially one result that is usually disregarded in ordinary life: it is the excretory processes, excretions through the intestines, excretions through the kidneys and so on, all excretory processes that flow downwards. These excretory processes are usually only regarded as excretory processes. But that is nonsense. It is not merely excreted in order to be excreted, but to the same extent that excretory products appear, something similar appears spiritually in the lower man as the brain is physically above. What happens in the lower man is a process that stops halfway in relation to his physical development. It is eliminated because the matter passes over into the spiritual. The process is completed at the top. That which is only spiritual down there is formed physically. Above we have a physical brain, below a spiritual brain. And if we were to subject that which is excreted below to a further process, if we were to continue to transform it, then the last metamorphosis would be the human brain for the time being.

The human brain mass is a further formed product of excretion. This is something that is tremendously important in medical terms, for example, and something that the doctors of the 16th and 17th centuries were well aware of. Certainly, today people speak of the old “dirty pharmacy” in a very derogatory way, and in some respects rightly so. But because people don't know that the so-called mummies of the spirit were still present in the filth. Of course, this is not meant to be an apotheosis of what in the very last centuries was known as the dirty pharmacy, but I am pointing out many truths that have a connection as profound as the one I have just explained.

The brain is indeed a higher metamorphosis of excretory products. Hence the connection between brain diseases and intestinal diseases; hence also the connection between the healing of brain diseases and intestinal diseases.

You see, now that there are gnomes and undines, that there is a world at all where gnomes and undines can live, the forces are present which can certainly bring about parasites from the lower man, but which at the same time are the cause of metamorphosing the excretory products into the brain in the upper man. We could not have a brain at all if the world were not so arranged that there could be gnomes and undines.

What applies to gnomes and undines with regard to the powers of destruction - destruction, degradation then again emanates from the brain - applies to sylphs and fire beings with regard to the powers of construction. Again, the benign sylph and fire beings keep their distance from humans and animals and are concerned with plant growth in the way I have indicated; but there are malignant ones. These malignant ones, above all, carry down into the watery and terrestrial regions what should only be in the upper regions of air and heat.

If you now want to study what happens when these sylphic beings, for example, carry down from the upper regions into the lower regions of the watery and earthy element what belongs up there, then take a look at belladonna. Belladonna is the plant which, in its flower, has been kissed by the sylph, if I may so express myself, and which has thereby transformed what can be benign sap into the poisonous sap of belladonna.

There you have what may be called a displacement of the sphere. At the top it is right when the sylphs develop their enveloping powers, as I described earlier, where one is literally touched by the light - because that is what the bird world needs. But when it comes down, the sylph, and uses what it should use above in relation to the plant world below, then a pungent plant poison is created. Parasitic beings through gnomes and undines; through sylphs the poisons that are actually the celestial flowing too low to the earth. When man or some animals eat the belladonna, which looks like a cherry, only that it is hidden inside the calyx - it is pressed down, you can still see it in the shape of the belladonna, which I have just described - when man or certain animals eat the belladonna, they die from it. But look at thrushes and blackbirds: they sit on the belladonna and get their best food in the world from it. What is in the belladonna belongs in their region.

It is a strange phenomenon that animals and people, who are actually earthbound with their lower organs, absorb as poison what is spoiled on earth in the belladonna, whereas such representative birds as thrushes and blackbirds, which are supposed to have this in a spiritual way through the sylphs - and through the benign sylphs they also have it - can tolerate it, even if what is up there in their region is carried down. For them, food is what is poison for the more earth-bound beings.

This gives you an idea of how, on the one hand, the parasites from the earth reach other beings through gnomes and undines, how the poisons actually trickle down from above.

When, on the other hand, the fire beings interpenetrate with those impulses that belong to the region of the butterflies, which are very useful to the butterflies for their development, and carry this down into the fruits, then, for example, what we have within a row of almonds as poisonous almonds arises. This poison is carried into the almond fruit by the activity of the fire beings. And again, the almond fruit would not be able to develop at all if the same fire beings did not burn off what we eat from the other fruits in a benign way, so to speak. Just look at the almond. In other fruits you have the white kernel in the middle and the flesh all around. With the almond, you have the kernel in the middle and the flesh all around it is completely burnt. This is the activity of the fire beings. And if this activity degenerates, what the fire beings accomplish is not merely worked into the brown almond skin, where it can still be benign, but only some of what is supposed to produce skin goes inside into the white kernel of the almond, then the almond becomes poisonous (plate 13, right).

This gives you a picture of how these entities, which border on the world that lies immediately beyond the threshold, actually become the carriers of the parasitic being, the poisonous being, when they carry out their impulses, and thus become carriers of illnesses. In this way it becomes clear to what extent the human being, as a healthy being, lifts himself out of that which can seize him in illness. For this is connected with the unfolding of the malignant in these entities, which on the other hand must be there in order to make the whole construction, growth and sprouting of nature and in turn the destruction of nature possible.

These are the things that basically, out of instinctive clairvoyance, underlie such intuitions as the Indian intuitions of Brahma, Vishnu and Shiva. Brahma represented the working entity in the world sphere that is allowed to approach man. Vishnu represented that sphere of the world which is only allowed to approach man in so far as he must continually take away that which has been built up, in so far as it must continually transform itself. And Shiva represented everything that is connected with the destructive forces. And in the older times of Indian high civilization it was said: Brahma is intimately related to all that is fire nature, that is sylph nature; Vishnu to all that is sylph and undine nature. Shiva with all that is gnome and undine nature. In general, if one goes back to these older ideas, one finds everywhere the figurative expressions for what one must again seek today as underlying the mysteries of nature.

So you see: yesterday we looked at the relationship of this invisible people with the plant world; today we have added the relationship of this invisible people with the animal world. Everywhere the entities from this side of the threshold intervene in the entities from the other side of the threshold, the entities from the other side of the threshold in the entities from this side of the threshold, and so on. And only when one knows the living interaction of these two types of beings does one actually understand how the visible world unfolds. For man the knowledge of the supersensible world is very, very necessary, for the moment he passes through the gate of death he no longer has the sensible world around him, but the other world first begins to be his world. In his present development he cannot enter this other world if he has not, so to speak, recognized from the physical revelations the written signs that point to this other world; if he has not learned to read in the animals of the earth, in the animals of the water, in the animals of the air and in the animals, I would like to say of the light, in the butterflies, that which points to the elemental beings who are our fellow inhabitants between death and a new birth. But what we see of these beings is actually everywhere here between birth and death, I would like to say only the brutally dense part. We only learn to recognize that which belongs to the supersensible when we go over into this supersensible world with our insight, with our understanding.