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Philosophy, Cosmology & Religion
GA 215

14 September 1922, Dornach

9. The Continuation of Ego Consciousness after Death in Relation to the Christ

The ordinary earthly soul life runs its course in the inwardly experienced manifestations of thinking, feeling and will. In reality, as we have seen in the previous lectures, the reason for this is that when we wake up an etheric and astral organism as well as an ego being are contained in man's physical organization. In a certain respect, man's astral organization and ego being are outside his physical body during sleep, or, more accurately, outside the head organization of the physical body. When man is awake in earthly life, however, the etheric and astral organisms and the ego being are completely united with the physical organism. They are active in the physical corporeality. During sleep, the soul's own system of forces is not strong enough to become conscious of what it experiences in the astral and ego organisms. On the other hand, in the waking condition only that enters clearly into ordinary consciousness which the physical body reflects as thoughts from the activity of the etheric and astral organism and the ego being.

If, in his waking state, man were fully capable of experiencing the activity of his own entire soul being, he would experience first of all the course of his own life, namely, what underlies the memories as the reality of the course of life. He would be equally aware of the cosmic experience in the higher worlds that we have learned about and which, during sleep, remains unperceived and beyond consciousness. For if man were fully capable of using his astral body, there would descend into his waking consciousness what he experiences each night as a replica of the planetary movements. He would feel how the after-images of these planetary movements stream through his breathing and circulatory system. As paradoxical as it sounds to ordinary consciousness, he could say: Through my veins streams the power of the Sun, intensified by the force of Mars, permeated by the substantial force of Jupiter, etc. Man would be able to say that he was feeling an after-effect in his own being of the planetary movements. And if he could experience his complete ego being during waking consciousness, he would also feel how the spiritual essence of the fixed stars in the sky permeates his own self.

All this is suppressed during ordinary waking consciousness. Man experiences nothing in waking consciousness of the ether body's activity, which, after all, comprises the actual foundation that underlies the course of his life. He knows nothing of the impulses that come from the movements of the planets and live as stimuli in his breathing, and pulse through his blood circulation. Nothing comes to experience in ordinary waking consciousness of the many activities of the astral organization. He also experiences nothing of what is expressed in the constellations of the fixed stars and is reproduced in the eternal core of his ego being, and which, if he could experience it, would lead him to say, “I am permeated by God.” This too does not come into awareness in ordinary consciousness because the activities that are carried out in the everyday condition of wakefulness by the etheric and astral bodies and the ego relate to the physical organization in the same manner in which man clothes himself with it anew each morning. Although unaware of them, he actively permeates his physical organism with the forces that he has gathered during sleep out of the starry world and has acquired from the planetary movements. Because man actively penetrates his physical body, because his three soul elements—etheric and astral organizations and the ego being—affect the physical organism with their activity from the moment of waking up until the moment of falling asleep, the bodily organization is worked upon in a specific way. For the purely physical activity which then arises in the body itself causes and enables the whole soul life to express itself in concepts, in thoughts that are reflected images thrown by the physical body back into the soul.

Man has no awareness of the vitality that courses through him, he is not conscious of the planetary movements and the world of the fixed stars, because all the activity of his inner being is reflected during waking life onto the physical body. Through its senses, the physical body carries the effects of the outer world into the physical inner being; the phenomena of light stream in through the eyes and through the ear, the world of sounds; the realities of heat and cold enter through the sense of warmth. By means of the activity put forth by the soul all this is reflected as thoughts in the physical organism, and the soul experiences these reflected thoughts in its clear, ordinary consciousness.

These are the facts surrounding the soul's experience in ordinary wakefulness, and this poses the question to us: What does the soul actually do to the physical organism so that thoughts appear as reflections?—But first, let us keep firmly in mind that the physical organism really prevents the soul from having a consciousness of the cosmic facts, which actually reverberate and produce after-effects in it. We shall next occupy ourselves with the details of how the waking consciousness unfolds.

Let us examine to begin with what it is that this triad—the etheric and astral bodies and the ego being—produces as it works in the physical head organization of man. It turns out that the activity that is exercised on the human head organization by this triad has a degenerative effect. If the human etheric body alone were to penetrate the physical organization, a continuous revitalizing activity would be present in the physical head system. In a manner of speaking, the head's activities would be completely filled with life. But in that case no physical consciousness would arise. Physical consciousness only arises because the astral organism intervenes in the head organization. This astral organism is adapted and attuned to man's pre-earthly life, something that we have already become familiar with. The astral organism must consider it its task, if I may put it like this, not to work upon this densely material, physical corporeality but to fill with its own astral activity the body's cosmic spirit form as it did in pre-earthly existence. This astral organism of man is, after all, an after-image of what the soul brought forth out of the secrets of the planetary movements and the constellations of the fixed stars in order to form what I have called earlier the cosmic germ of the physical organization. The activity of the astral organism is therefore not directed to the earthly metamorphosis of the physical body, but toward the cosmic spirit-metamorphosis of the physical organism. This means that while the astral organism is active in the physical organism, it continually wants to spiritualize the physical insofar as the brain or head organization is concerned. Indeed, our astral organism works constantly to transform our head organization into something spiritual. An actual, outwardly visible transformation is not achieved, only the tendency toward transformation is always there.

This tendency, then, is present continually. Degenerative forces are constantly added by the head organization of the astral body to the regenerative forces of the human head organization that would otherwise produce fresh, sparkling, but unconscious life in the human head. To the extent that it is head organization, these degenerative forces try to destroy the physical organism, making it feasible for a spirit organization to shine forth from it, for that is what the astral organism is accustomed to from pre-earthly life. The physical head configuration, however, offers resistance, it cannot be broken down. This resistance is expressed in the fact that each time sleep must intervene at the moment when the physical configuration of the head would otherwise disintegrate due to the astral body's activity. Then, in sleep, the forces of the etheric body alone are active once again in the head.

The alternating states of waking and sleeping may also be characterized by saying that during the waking state the astral forces continually expose the human head organization to death. The instant their destructive activity is on the verge of changing from a latent to an active state, if I may put it that way, sleep intervenes. The imaginative consciousness of modern initiation knowledge can observe these facts in the appearance of man's etheric body during the periods of waking and sleeping.

In regard to the head organization, the etheric body, which permeates the physical body as spiritual activity, becomes increasingly undifferentiated during the waking hours. In a man who is awake you find an etheric organism that is markedly differentiated inwardly and possesses complicated forms in those parts of the physical body where the lungs, the liver, the stomach, and limbs are located. The etheric organism has an abundance of shapes in these areas during waking hours. By contrast, the longer wakefulness lasts, the more undifferentiated the ether body in the head organization becomes. Finally, it turns into something comparable to a uniform cloud in the head, for the characteristic regenerative forces that are otherwise present in this etheric organism lose their impact as the degenerative forces of the astral organism in the waking state exercise their deadening effect upon the head system.

It is quite different during the state of sleep. You see with imaginative consciousness how this element of differentiation, of manifoldness of the etheric organism penetrates the etheric head system. In sleep, the head's etheric organization acquires the same kind of forms as possessed by the rest of the etheric organism during the waking state. In sleep, the life forces, the formative forces of the etheric body wake up in the head. Then, the head becomes an unconscious but most alive organization.

So you can see that in earth existence, due to waking consciousness, man bears potential death continually in his head organization. The tendency to die is present in the head all the time. The astral organism wants to transform the head system continually into spirit. It wants to make the head into an organ of planetary motion, into an image of the starry constellations. The astral organization is an ever-present destroyer of the physical head configuration.

If present-day science knew about these facts, it would find it utterly impossible to succumb to materialism. For what is it that those people say who want to interpret the whole human organization in a materialistic way? They say that the organic processes of life take place in the head just as they do in the liver or in the stomach, only in the brain they are expressed as thoughts, as soul activity. Compared to the facts, however, this is sheer nonsense. We do not think and experience the soul in ordinary consciousness due to constructive life processes that go on in the head, but because our nervous system is continually on the verge of being destroyed as a result of the presence of death in us. To be awake in the life of soul in ordinary consciousness signifies that organic processes are not developed but rather made to die down. They must first die down within themselves and make room for the soul, if they are to unfold in ordinary consciousness. If this were correctly understood, people would have to say that quite certainly soul life cannot originate from organic processes, because these processes have to come first to the point of dying down. They must first withdraw from the head organization if the soul is to be active there.

These are the true facts in regard to the way man's soul and his physical body function together. This also shows how, through being born, man at once bears within his head system the predisposition for death. Through supersensible knowledge we learn to understand that death has the tendency to occur continually in us and is constantly kept in check only by sleep. The once-in-a-lifetime event of dying, death in the physical sense, is indeed only a summing up, a more pronounced process in comparison to the continuous, if I may say so, atomistically minute death processes that take place all the time in waking consciousness. As long as we possess a physical organism, it defends itself against the destruction wrought by the astral organism. This is how matters stand with the head organization.

Man's astral organization, however, does not merely have this effect in waking life, only a part of it does. Another part finds its way into earthly life more in the form in which it is active in pre-earthly existence. This part of man's astral body is not active in the head organization but in everything that constitutes the rhythmic system, that is to say, those organs of the physical body in which breathing, blood circulation and the other rhythmic processes take place. Although this part of the astral body, to which I refer now, lives in man's rhythmic system, it does not unite itself as closely with the rhythmic system as does the other part that is active in the head. That part takes hold of the head organization so strongly that it continually makes it incline toward death by breaking it up, whereas the part of the astral body that enters the human rhythmic system permeates this organization. It lives in the breathing and in the blood circulation, but because it does not take hold of this organization in such an intense manner, it leaves it in some respects undisturbed. It does not lay hold of this system for the purpose of destroying it. But for this reason, no thought life comes into being through this union of the astral organization of man and the rhythmic system. The expressions of the soul life are reflected in the physical head organism which has the constant tendency to die. This produces fully conscious thinking. On the other hand, what is continually taking place in the streaming together of the astral and the rhythmic organizations is not reflected in the same manner as in the life of thoughts so that a clear consciousness could result. It is expressed in the more vague form of soul life: man's emotional life, his feelings. Emotions arise, because, in waking life, the astral organism pulses through the breathing and blood circulation but does not destroy these processes and does not immerse itself so deeply into them. Instead, through its interplay with the rhythmic system, man's life of feeling is roused.

While an element of what the human being has experienced in his pre-earthly, cosmic sojourn lives in the rhythmic-organic system, it does not reach clear consciousness. This has a quite definite consequence. Through this interplay between the astral and the physical-rhythmic organisms which I have described, something continually takes place below in the unconscious that enters ordinary daytime consciousness only as a weak reflection. Let us study this in detail. Say that a person carries out his activities, his deeds in physical life. These actions of his do not express themselves in him as do mere natural phenomena. Out of a certain impulse that arises from his subconscious, he feels impelled to judge whether these activities are moral or immoral, valuable or worthless, wise or unwise. Moral evaluation, moral judgement joins in with the otherwise amoral, not anti-moral life of thinking.

Now, what is it that flashes up from the depth of soul experience and tells us: This action is good, that one is bad, this deed is wise, that one is foolish? It is a soul activity which has remained as it was in pre-earthly existence, which penetrates man's rhythmic organism of breathing and blood circulation but cannot fully stream up into the life of thoughts. It only colors it. This way, we also have reflections of this inner experience in our conscious life of thoughts, which are valuable for the activities we carry on in the physical world. We do not bear within us only what we express in our actions as the conscious judgement of thinking. No, in the rhythmic system of man there lives and pulses an astral-spiritual element that is similar in form to what it was already in pre-earthly life and which—distinctly for itself but indistinctly for ordinary consciousness—says Yes or No to his actions. Here, within us, lives a judge who judges the worthiness of our soul, and this soul-judge is as real as is our soul that lives as thinking-soul within our head organization.

In ancient times of humanity's evolution, those who wanted to attain higher perception in the old manner sought, therefore, to bring the rhythmic system into consciousness, the breathing and also the blood circulation. Now observe what resulted from their efforts to use an older method of entering into the spiritual world, a method no longer to be employed today. It turned out that those people were able to discern their own human value from what the cosmos inscribed into their breathing, considering it good or bad, wise or foolish. In the old Indian Yogi, judgement as to what was morally natural and naturally moral in him was carried up into the brain by the breath from the rhythmic system. During his Yoga perception, he made his brain into a breathing organ for a while and experienced what the cosmos said about his activity.

This judgement by the cosmos concerning our deeds is very real in the astral human organization. When man's physical body is laid aside at death, the obstacle is removed which prevents what lives in man's breathing and blood circulation from entering his consciousness. The physical organism is like a non-transparent cover for what takes place in the astral organism in the way that I have just described. Therefore, the astral experiences that live in the breathing and blood circulation between birth and death continue to live on in man's being beyond death. We shall comprehend how this works when, directly after the translation of this part, I shall describe what the human soul undergoes when it actually passes through the portal of death.

When, at death, man's physical organism falls away from the human entity and disintegrates, man remains at the outset in the etheric and astral organisms and his ego being. Inasmuch as the physical organism is no longer an obstacle to the soul's unfolding into the cosmic element and ceases to hold the soul back in its own sphere, the possibility of cosmic consciousness arises at once for the human soul. The human soul is now clothed in the etheric organism that is no longer bound to a physical body. While this etheric organism represents the course of man's life on the one hand, it is at the same time the vehicle for the continuous in-streaming of cosmic forces of life. As the soul gradually passes through death along with the ether body, it experiences the cosmic world-ether in the etheric organism. The activities that take place in this world-ether now stream into the etheric organism, for only the physical body had prevented this earlier. Now this obstacle is gone. In its inner activities, the etheric organism is not as separated from the outer cosmic events and realities as is the physical organism. The occurrences outside in the cosmic world-ether stream actively into man's etheric organism, and what occurs in the human etheric organism pulsates out into the world-ether. After death, man not only lives directly in his own etheric organism, but, inasmuch as he has liberated it from the physical organization he finds his way into the cosmic-etheric element, which continually streams in and out of him.

Since the human soul is a unity, however, man's astral and ego being are drawn along into the cosmic-etheric realm. Increasingly, cosmic-etheric awareness lights up in the human soul as its own inner being. But in comparison to this great, mighty cosmic consciousness, man's own ether body represents only a very small etheric element; and the cosmic ether actually lives within this minute etheric element. For this reason, man's own etheric experiences, which were held together again and again by his physical organization, no longer have any significance in the great cosmic ocean of ether with its cosmic consciousness. This, however, means nothing less than the fact that man's etheric organism dissolves quite soon after death. Then, along with the cosmic consciousness that he has attained, man retains his astral organization and his ego being.

In this astral organism, however, the after-effects are contained of what it experienced on earth while within the physical body. I have characterized how a part of the astral organism retains its cosmic nature, as it were, since it is only loosely connected with the breathing and circulatory rhythms. Now that the physical organs of breathing and circulation are cast off, man's inner nature, which developed along with the physical processes of breathing and circulation during earthly life, lives on with its content of moral qualities and evaluation. Permeated by cosmic consciousness, this lives on and is experienced after death. The element that found its reflection during earth life in physical breathing and the blood circulation comes to expression in a cosmic rhythm after death. A rhythm is present again, but it is one in which man feels that the moral quality-valuation holds sway which he brought along from earthly life. He experiences his astral content as moral qualities; how they came to be good or bad, wise or foolish during life on earth. This is a kind of inner pulse beat.

The cosmic process that is not yet permeated by the moral element but represents a purely cosmic element streams continually into this inner pulse-beat from outside. It represents an amoral, not an anti-moral process that is reflected on earth in the processes of nature. We do not distinguish between “good” or “bad” in nature, everything proceeds according to neutral natural laws. All that goes on in nature is a reflection of a cosmic process, and that cosmic process pulses rhythmically into the after-effect of the rhythmic-moral valuation. After death, man thus experiences himself as existing in a cosmic rhythm, he inhales the cosmos in its moral innocence and exhales into the cosmos the moral judgements he has accumulated. A cosmic rhythm has taken the place of the physical rhythm, and the human soul experiences in this cosmic rhythm how a moral element arises in the cosmos—which is designed to reflect itself amorally in outer nature—an element which, because of human experiences on earth, is carried out through the gate of death into this cosmos. The moral evaluations of its deeds that the human soul bears through the portal of death into the cosmos is incorporated into the cosmic amorality. The moral results of man's life that have been carried through death are now imbedded into the depths of the cosmos. By means of his consciousness that is no longer impeded by anything, man becomes a witness of how a moral element develops for a future world in the depths of the amoral cosmos. Our world is morally neutral inasmuch as nature is a reflection of the cosmos. A future world will arise out of ours whose nature in its reflection (of the cosmos) will not be morally neutral; instead, everything moral will be natural and everything natural will be moral. The seed for this is carried by man into the cosmos through his moral deeds. During this experience, the human soul consciously faces the great question: As my existence continues, do the moral qualities that I have acquired make me worthy to take part in the future cosmos that no longer will have a merely neutral image in nature but a moral one?

This experience of the soul after death in the cosmic rhythm, described above as sensations and feelings—we can use these terms even though they do not quite represent the supersensible experience—is proof of the impact of morality upon the physical world. This lends a nuance of its own to the soul's experiences for a certain length of time following death. I once described these experiences, which are now pictured from another side, in my book, Theosophy, and there I called them the “soul world.”

But if, after death, man had to remain only within these experiences, he could not reach the point where he could properly prepare the spiritual archetype of his future physical organism that I have described earlier, and which he must bear within him in a new earth life. It could not be developed in a proper, healthy way out of a soul life filled with moral imperfections from the preceding earth life. Consequently, at a certain point after death, the soul must enter a world where it lives only in the purified cosmos, where the experiences of the cosmic rhythm that I have describe abate. This is because all moral valuation of the soul's activities affects this cosmic rhythm, and this would only produce a decadent spiritual archetype for the future physical organism. A healthy physical body can only be created when the soul is allowed to enter a world where it is no longer influenced by the after-effects of the earthly soul experiences of its past incarnation, where, instead, the nonhuman spiritual impulses of the cosmos are active, as I have pictured it. These experiences that have to be undergone by the human soul in the purified cosmos of the spirit were also characterized by me in my book, Theosophy, from another side than is done here. There I have called them “spirit land.” Man has to enter this spirit land of the soul, for it is only then that he will be able to collaborate in the universal, all-embracing creation of the spiritual organism that in future time metamorphoses into the physical organism. Man must be relieved for a while of the imperfections stemming from an earlier life, otherwise he would have to reincarnate in a misshapen physical organism in his next earth-life.

We thus arrive through inner perception at a description of what man experiences by means of his soul forces in the spiritual cosmos after death. Along with his astral body, he naturally also carries into the cosmic spirit world what lives in his ego being. This ego being, however, must be worked on in still another way. That can be the subject of tomorrow's lecture. Today, I will have to describe in the last portion of my lecture how the form assumed by man after death relates to Christian evolution and the Mystery of Golgotha.

You will understand that a true cosmology can only come into being when we include in it what inspiration can know concerning the incorporation of such a moral, cosmic germ, as I have described. Any cosmology would remain incomplete if it did not know that the present cosmos, which finds a neutral, amoral reflection in physical nature, will through the lives of men become a cosmos one day in which the natural is at the same time moral, and the moral is natural. For this reason, a true cosmology can only arise when ordinary knowledge is enriched by inspiration, just as a true philosophy can only receive a living content when it includes the results of imagination, as I brought out yesterday. Such a cosmology, however, also requires Christianity.

In the age that preceded the Mystery of Golgotha there were initiates who employed methods other than those that must be used in initiation of the present day. Those ancient initiates, who lived prior to this Mystery of Golgotha and who knew what happens in the spiritual worlds that man en counters after death, were already able to say to their followers: “After death, you enter a soul world in which you have to experience the consequences of your moral qualities and qualities similar to them. But you cannot enter the spirit land with the same soul forces that unfolded in the soul world, for even if you were to enter there the after-effect, present in your consciousness, of the moral evaluation present in the astral organism would dull and extinguish your ego consciousness, the consciousness of your self that you would otherwise attain in spirit land after death.”

As I said, ego consciousness has developed here in the physical world on the basis of the physical organism. But precisely for the cultivation of man's spirit germ, an ego consciousness had to be present for the sojourn in spirit land even in ancient times of human evolution.

“Man cannot possess this ego consciousness by means of his own forces,” said the old initiates to those of their followers who wanted to listen. “He can only have it, if, at a certain moment after he has passed through the soul world, the lofty Spiritual Being, Whose physical reflection is the physical sun, comes and stands beside him, and leads him from the soul world into the spirit land, being his Guide from then on. As man here in the physical world experiences his best physical forces under the influence of the physical sun,” thus spoke the initiates of old, “so he must be taken by the hand, pictorially speaking, when he passes out of the soul world into spirit land in order to receive his best forces from the impulses of that Sun Being, whose physical reflection here is the physical sun. “ In this way, the ancient initiates presented the spiritual Sun Being as the lofty Companion of the human soul through spirit land.

The initiates, who lived at the time of the Mystery of Golgotha and three to four centuries later, said to those who wished to be their followers and wanted to hear what they said: Because of the direction taken by the physical development of man's organization, the inner human being, after his passage through the soul world, is so obsessed by what he has perceived of the moral consequences that if he were to remain dependent upon his own powers, his consciousness would darken there and he would not be able to receive the influence of that Sun Being. For this reason, the Sun Being Itself descended to earth, assumed a human nature in the body of Jesus of Nazareth, and accomplished the deed of the Mystery of Golgotha.

If man, in addition to what he can attain here on earth by means of his sense perception and the development of his ego consciousness, can also become aware of the Christ Being in his feelings, if he acquires an insight into the Mystery of Golgotha in his feelings—which are tied to the astral body—then, the after-effect of the relationship between earth events and Christ and the Mystery of Golgotha also exercises its effect upon the astral being of man which lives on after death in the manner that I have described. By means of this after-effect, man's consciousness, which would otherwise remain cloudy and dark, is given strength when he passes from the soul world into spirit land after death. It is made capable of perception in the spiritual world, which in turn enables the soul to prepare the spiritual archetype of the next physical organization between death and a new birth.

Therefore, the initiates, who were contemporaries of the Mystery of Golgotha, or lived a few centuries afterwards, said to their followers: Although man has developed in such a way that he does not carry the forces through death that can lead him from the soul world into the spirit land, Christ did descend to the earth and accomplished the Deed of Golgotha. Through the effects of this Deed of Golgotha on the human soul, the forces of the soul can be strengthened in such a manner that after death, in the transition from the soul world into the spirit land, man has such rich experiences in the cosmic world that out of its impulses he is able to cooperate in working out the physical organism for his next earthly life. Through the Deed of Christ, the human soul is purified during the transition from the soul world into the spirit land. Thus spoke the initiated contemporaries of the Mystery of Golgotha, as had the initiates of antiquity: Through the guidance of the sublime Sun Being, the human soul is purified during its transition from the soul world into the spirit land.

From this you see that what has to be summed up as the mystery of death is connected with the Christian evolution of earthly humanity. After the fourth century, however, as I have set forth already, the initiation knowledge that could have spoken to men who wished to become its followers in the way mentioned above faded away. Now, however, the time has come when a new initiation science is once again able to reveal the connection between men and Christ Jesus. This new initiation science must again say: Whosoever accepts the secret of the Mystery of Golgotha into his life of feelings during earthly life thereby so strengthens and invigorates his inner soul being in the transition from the soul world to the spirit land that it can become strong enough to avoid forming the kind of physical organization it would form if there were no such impulse from a renewed Christianity. For, without this impulse, physical organizations would inevitably arise in future earth evolution that would be pathological. Through a renewed Christianity, we can unite ourselves with the impulse that makes possible physical organizations that will be healthy and vigorous throughout the rest of earth existence.

Thus, there is a profound connection between man's development after death and the Christ Being. In a true cosmology, Christ stands as a World Power, a Cosmic Force. His Power can be perceived in man's transition after death from the soul world to spirit land.

In the next lecture we will consider how the element that lives in the human soul and is expressed in impulses of the will in ordinary consciousness passes through death. We shall see how between death and rebirth it can become the germinal basis for certain forces that will only come to expression in the next life, and how man's destiny—formerly called karma—continues from one earth life to another. Tomorrow's lecture will add a contemplation of the sphere of the human will to today's considerations of the spheres of human thinking and feeling. That will once again show how the significant relationship between man and the Christ Being, the Mystery of Golgotha and the whole of Christian evolution, must be developed in regard to the human will. Today we have placed Christ into cosmological evolution, into true cosmological insight; it will be our task in tomorrow's lecture to place Christ into a renewed Christian perception of religion.

Das Schicksal des Ich-Bewußtseins im Zusammenhang mit dem Christus-Problem

[ 1 ] Das gewöhnliche irdische Seelenleben fließt ab in den innerlich erlebten Erscheinungen des Denkens, Fühlens und Wollens. In Wirklichkeit liegt dem allem zugrunde, daß mit dem Aufwachen in dem physischen Organismus des Menschen enthalten sind — wie wir in den vorangegangenen Betrachtungen gesehen haben - ein ätherischer Organismus, ein astralischer Organismus und eine Ich-Wesenheit. Mit seinem astralischen Organismus und seiner Ich-Wesenheit ist der Mensch im Schlafzustande in einer gewissen Beziehung außerhalb seines physischen Organismus, klar gesprochen, eigentlich nur außerhalb der Kopforganisation des physischen Organismus. Wenn aber der Mensch im Erdendasein in seinem Wachzustande ist, so sind ätherischer Organismus, astralischer Organismus und Ich-Wesenheit vollständig in dem physischen Organismus drinnen, mit ihm verbunden. Sie sind in dem physischen Organismus tätig. Während des Schlafens ist die Seele in ihrem eigenen Kräftesystem nicht stark genug, um dasjenige vor das Bewußtsein hinzustellen, was sie innerlich im astralischen und im Ich-Organismus erlebt. Im Wachzustande kommt aber klar in das gewöhnliche Bewußtsein nur dasjenige herein, was von der Tätigkeit des ätherischen, des astralischen Organismus und der Ich-Wesenheit als Gedanken vom physischen Organismus reflektiert wird.

[ 2 ] Wenn der Mensch in seinem Wachzustande in vollem Sinne fähig wäre, die eigene Tätigkeit seines Gesamtseelenwesens zu erleben, so würde er dasjenige erleben, was zunächst sein eigener Lebenslauf ist, das heißt das, was als das Reale des Lebenslaufes den Erinnerungen zugrunde liegt. Er würde aber auch alles das erleben, was wir kennengelernt haben als kosmische Welten während des Schlafzustandes, wo ja das entsprechende kosmische Erleben auch unwahrgenommen, unbewußt bleibt. Es würde, wenn der Mensch die volle Fähigkeit des Gebrauchens seines astralischen Leibes hätte, in das Wachbewußtsein das hereinsteigen, was der Mensch nächtlich als Abbildung der Planetenbewegungen erlebt. Er würde sein Atmungs- und Zirkulationssystem durchströmen fühlen Nachbildungen der Planetenbewegungen. Er würde, so paradox das zunächst für das gewöhnliche Bewußtsein klingt, sagen können: Durch meine Adern strömt die Gewalt der Sonne, die sich verstärkt durch die Kraft des Mars, die sich durchdringt mit der substantiellen Kraft des Jupiter und so weiter. - Der Mensch würde das so aussprechen können, daß er in seinem eigenen Wesen nachströmen fühlen würde die Planetenrichtungen. Und würde der Mensch seine volle Ich-Wesenheit während des Tagesbewußtseins in sich erleben, so würde er auch den Fixsternhimmel in seiner geistigen Wesenheit sich selber durchsetzen fühlen.

[ 3 ] Das alles fällt während des gewöhnlichen wachen Bewußtseins weg. Nicht die Tätigkeit des ätherischen Leibes kommt im Wachbewußtsein zum Erlebnis, die das dem eigenen Lebenslauf zugrunde liegende reale Geschehen bedeutet, nicht die Impulse der Planetenbewegungen, die in unseren Atmungsströmungen als Reize leben, die in unserer Blutzirkulation pulsieren, nicht diese ganze Tätigkeit des astralischen Organismus kommt im gewöhnlichen Wachbewußtsein zum Erlebnis, und auch nicht das, was sich in den Konstellationen der Fixsterne ausspricht und sich nachbildet in dem ewigen Wesenskern des Menschen, in seiner Ich-Wesenheit, was den Menschen, wenn er es erlebte, dazu veranlassen würde, zu sagen: Ich bin gottdurchdrungen. -— Auch das kommt nicht im gewöhnlichen Bewußtsein zum Erlebnis, denn die Tätigkeit des ätherischen Organismus, die Tätigkeit des astralischen Organismus, die Tätigkeit der Ich-Wesenheit, die im gewöhnlichen Wachzustande ausgeführt werden, beziehen sich in dieser Weise auf den physischen Organismus, wie ihn der Mensch mit dem Erwachen jeden Morgen neu um sich kleidet. Mit denjenigen Kräften jedoch, die der Mensch sich im Schlafesleben angesammelt hat aus den Sternenwelten heraus, die ihm aus den Planetenbewegungen geworden sind, durchdringt er tätig seinen physischen Organismus. Und gerade dadurch, daß der Mensch tätig seinen physischen Organismus durchdringt, daß diese Tätigkeit seiner drei seelischen Teile - ätherischer Organismus, astralischer Organismus und Ich-Wesenheit — auf den physischen Organismus vom Aufwachen bis zum Einschlafen wirkt, dadurch wird der physische Organismus so bearbeitet, daß in dem, was dann in ihm selber als reine Tätigkeit entsteht, die Veranlassung dazu liegt, daß sich alles Seelenleben ausgestalten kann in den Vorstellungen, in den Gedanken, die vom physischen Leibe in die Seele zurückgeworfene Reflexbilder sind. Der Mensch hat von seinem eigenen wirkenden Lebenslauf, von den Planetenbewegungen und von der Fixsternwelt kein Bewußtsein, weil während des Wachlebens alle Tätigkeit seines Inneren auf den physischen Leib reflektiert wird. Dieser physische Leib trägt durch seine Sinne die Wirkungen der Außenwelt in das physische Innere hinein: durch das Auge strömen die Erscheinungen des Lichtes herein, durch das Ohr die Erscheinungen der Tonwelt, durch den Wärmesinn strömen die Realitäten von Wärme und Kälte herein und so weiter. Das alles wird im physischen Organismus durch diejenige Tätigkeit, die das Seelische ausübt, als Gedanken gespiegelt, und die Seele erlebt diese Reflexgedankenwelt in ihrem klaren gewöhnlichen Bewußtsein.

[ 4 ] So ist der Tatbestand für das seelische Erleben im gewöhnlichen Wachen. Dieses gewöhnliche Wachleben stellt an uns die Frage: Was tut denn nun eigentlich die Seele an dem physischen Organismus, damit die Gedanken als Reflexe erscheinen? — Halten wir aber dieses zunächst fest: Der physische Organismus ist eigentlich der Verhinderer eines Bewußtseins der Seele von den kosmischen Tatsachen, die eigentlich in ihr nachklingen und nachwirken können. Wie im einzelnen dieses Wachbewußtsein verläuft, das soll uns gleich nachher beschäftigen.


[ 5 ] Studieren wir einmal, was eigentlich diese Dreiheit von ätherischem Organismus, astralischem Organismus und Ich-Wesenheit in ihrem Zusammenwirken im physischen Kopforganismus des Menschen zunächst bewirken. Da stellt sich nämlich heraus, daß die Tätigkeit, welche durch diese Dreiheit am menschlichen Kopforganismus ausgeübt wird, eine abbauende ist. Würde allein der menschliche ätherische Organismus den physischen Organismus durchdringen, dann würde in dem physischen Kopforganismus auch eine fortwährende aufbauende Lebenstätigkeit sein; es würde sozusagen die Kopftätigkeit von Leben ganz erfüllt sein. Aber in diesem Falle käme kein physisches Bewußtsein zustande. Ein physisches Bewußtsein kommt nur dadurch zustande, daß der astralische Organismus eingreift in die Kopforganisation. Und dieser astralische Organismus ist auf dasjenige eingestellt, hinorganisiert, das wir ja schon kennengelernt haben: er ist hinorganisiert auf das vorirdische Dasein des Menschen. Wenn ich es so ausdrücken darf, der astralische Organismus muß es gewissermaßen als seine Aufgabe betrachten, nicht diesen stofferfüllten physischen Organismus zu bearbeiten, sondern diesen physischen Organismus in seiner kosmischen Geistgestaltung mit seiner Tätigkeit zu erfüllen, wie er das im vorirdischen Dasein getan hat. Dieser astralische Organismus des Menschen ist ja ein Nachklang dessen, was die Seele getan hat aus den Geheimnissen der Planetenbewegungen, aus den Geheimnissen der Fixsternkonstellationen heraus, um dasjenige zu gestalten, was ich in den vorangehenden Betrachtungen genannt habe den kosmischen Keim des physischen Organismus. Also nicht auf die irdische Metamorphose des physischen Organismus, sondern auf die kosmische, auf die Geistmetamorphose des physischen Organismus hin ist die Tätigkeit des astralischen Organismus orientiert. Daher will der astralische Organismus, indem er im physischen Organismus tätig ist, diesen physischen Organismus, insofern dieser Gehirn- beziehungsweise Kopforganisation ist, fortwährend vergeistigen. Ja, in unserer Kopforganisation wirkt fortwährend unser astralischer Organismus, um diese Kopforganisation ins Geistige umzubilden. Es kommt nicht zu einer wirklichen, äußerlich sichtbaren Umbildung, es kommt zu dem Umbildungs-Bestreben.

[ 6 ] Dieses Bestreben aber ist fortwährend vorhanden. Fortwährend kommen durch die Kopforganisation des astralischen Organismus zu den aufbauenden Kräften der menschlichen Kopforganisation, die frisches, sprudelndes Leben, aber unbewußtes Leben in der menschlichen Kopforganisation bewirken würden, abbauende Kräfte hinzu, die versuchen, den physischen Organismus, insofern er Kopforganisation ist, abzubauen, zu zerstören, so daß aus ihm hervorleuchten würde ein Geistorganismus, denn an den ist der astralische Leib gewöhnt vom vorirdischen Dasein her. Aber der physische Organismus leistet Widerstand. Er läßt sich nicht abbauen, und er führt diesen Widerstand dadurch aus, daß jedesmal, wenn gerade der Moment herbeigeführt würde, daß dieser physische Organismus des Kopfes durch die Tätigkeit des astralischen Organismus ins Unorganische zerfiele, ins Leblose überginge, daß jedesmal in diesem Moment der Schlaf eintreten muß, und dann müssen einzig und allein in dem Kopforganismus wieder die Kräfte des ätherischen Leibes tätig sein.

[ 7 ] So ist das Wechselgeschehen zwischen Wachen und Schlafen auch dadurch zu charakterisieren, daß man sagt: Während des Wachens setzen die astralischen Kräfte die menschliche Kopforganisation fortwährend dem Sterben aus. In dem Moment, wo — wenn man so sagen darf — diese Tätigkeit der abbauenden astralischen Kräfte aus dem latenten Zustande in den realen Zustand übergehen würde, in diesem Moment tritt der Schlaf ein. Das imaginative Bewußtsein der modernen Initiationserkenntnis kann diesen Tatbestand an dem Aussehen des ätherischen Organismus des Menschen während des Wachens und während des Schlafens bemerken.

[ 8 ] Während des Wachens wird der ätherische Leib, der als ein Geistgeschehen den physischen Leib des Menschen durchdringt, für die Kopforganisation immer undifferenzierter. Man hat also im wachen Menschen einen ätherischen Organismus vor sich, der stark innerlich differenziert, mit komplizierten Gestaltungen ausgerüstet in denjenigen Partien des physischen Organismus ist, wo die Lunge, die Leber, der Magen sitzen, wo die Gliedmaßen sitzen. Dort ist der ätherische Organismus innerhalb des Wachlebens vielgegliedert. In der Kopforganisation dagegen wird während des Wachlebens, je länger das wache Leben dauert, der Ätherleib immer undifferenzierter und undifferenzierter. Er wird zuletzt einfach wie eine gleichförmige Wolke im Kopfe, weil die aufbauenden Kräfte, die sonst in diesem Ätherorganismus sind, ihre Bedeutung verlieren und die abbauenden Kräfte des astralischen Organismus im Wachzustande ersterbend auf die Kopforganisation wirken.

[ 9 ] Im Schlafzustande ist das ganz anders. Da sieht man mit dem imaginativen Bewußtsein, wie diese Differenzierung, die mannigfaltige Vielgliederung des Ätherorganismus hineinschießt in die ätherische Kopforganisation. Da wird der Ätherorganismus des Kopfes ebenso gegliedert wie während des Wachzustandes der übrige ätherische Organismus. Da wachen eben während des Schlafens die Lebenskräfte, die Gestaltungskräfte, die Bildekräfte des ätherischen Organismus für den Kopf auf, und der Kopf wird eine unbewußte, aber sehr lebendige Organisation.

[ 10 ] So sehen Sie, daß der Mensch - im Erdendasein aus einem Wachbewußtsein — in seiner Kopforganisation fortwährend den latenten Tod trägt. Die Tendenz zum Sterben ist fortwährend in der Kopforganisation vorhanden. Der astralische Organismus will die Kopforganisation fortwährend in das Geistige umsetzen. Er will sie zu einem planetarischen Bewegungsorgan machen, will sie zu einem Abbild der Sternenkonstellationen machen; er ist ein fortwährender Zerstörer der physischen Kopforganisation.

[ 11 ] Würde man in der heutigen Wissenschaft diesen Tatbestand wissen, so würde man es überhaupt ganz unmöglich finden, in den Materialismus verfallen zu können. Denn was haben denn jene Leute zu sagen, welche die menschliche Totalorganisation materialistisch deuten wollen? Sie sagen: Die organischen Vorgänge gehen eben auch im Kopfe vor sich; sie spielen sich dort als organische Lebensprozesse ab, wie sich in der Leber oder im Magen Lebensprozesse abspielen, so eben auch im Gehirn, und dieses Abspielen der Lebensprozesse im Gehirn lebt sich als Gedanke, als Seelentätigkeit aus. — Aber dies ist ja den Tatsachen gegenüber ein völliger Unsinn. Denn wir denken nicht dadurch, wir erleben im gewöhnlichen Bewußtsein die Seele nicht dadurch, daß aufbauende Lebensprozesse stattfinden, sondern dadurch, daß unser Nervensystem fortwährend in dem Zustande ist, abgebaut zu werden, daß der Tod fortwährend in uns sitzt. Waches Seelenleben im gewöhnlichen Bewußtsein haben, heißt: organische Prozesse nicht entwickeln, sondern abtöten. Die organischen Prozesse müssen erst in sich ersterben, sie müssen Platz machen der Seele, wenn sie sich im gewöhnlichen Bewußtsein entfalten wollen. Würde man das richtig einsehen, so würde man sagen müssen: Aus den organischen Prozessen kann ganz gewiß das Seelenleben nicht hervorgehen, weil diese organischen Prozesse erst in die Situation des Ersterbens kommen müssen. Sie müssen sich erst zurückziehen aus der Kopforganisation, wenn die Seele darin tätig sein will.

[ 12 ] Das ist eben der wahre Tatbestand in bezug auf das Zusammenwirken der menschlichen seelischen Organisation und der menschlichen physischen Organisation. Dieser wahre Tatbestand zeigt aber auch, wie der Mensch, indem er geboren wird, sogleich in seiner Kopforganisation die Anlage zum Tode, zum Sterben in sich trägt. Wir lernen durch die übersinnliche Erkenntnis verstehen, daß das Sterben fortwährend in uns geschehen will und nur durch den Schlaf fortwährend überwunden wird. Das einmalige Sterben, das Sterben im physischen Sinne, ist ja nur eine Summierung, ein stärkerer Prozess gegenüber den fortwährenden, wenn ich so sagen darf atomistisch kleinen Sterbeprozessen, die im Wachbewußtsein fortwährend stattfinden. Solange wir den physischen Organismus haben, wehrt sich dieser eben gegen sein Zerstörtwerden, das bewirkt wird durch den astralischen Organismus. Das ist so mit der Kopforganisation.

[ 13 ] Aber die astralische Organisation des Menschen hat nicht bloß diese Wirkung im Wachleben. Nur ein Teil von ihr hat diese Wirkung. Ein anderer Teil lebt sich mehr in derselben Art, wie er im vorirdischen Dasein tätig ist, auch in das irdische Dasein herein. Dieser Teil des astralischen Organismus des Menschen ist nicht in der Kopforganisation tätig, sondern er ist in alledem tätig, was im Menschen rhythmische Organisation ist, das heißt in denjenigen Organen des physischen Leibes, in denen sich Atmung, Blutzirkulation und die anderen rhythmischen Prozesse abspielen. Dieser Teil des astralischen Leibes, von dem ich jetzt spreche, lebt zwar im rhythmischen menschlichen Organismus, aber er verbindet sich nicht so mit diesem physischen rhythmischen Organismus, wie der andere Teil, der in der Kopforganisation tätig ist. Dieser andere Teil, der in der Kopforganisation tätig ist, ergreift diese Kopforganisation so stark, daß er sie fortwährend zum Sterben, zum Tode geneigt macht, weil er sie zerklüftet. Jener Teil des astralischen Leibes dagegen, der sich mit dem rhythmischen Organismus im Menschen vermischt, durchsetzt diesen rhythmischen Organismus; er lebt in der Atmung, lebt in der Blutzirkulation, aber weil er nicht in einer so intensiven Weise die Organisation ergreift, läßt er sie auch in einer gewissen Beziehung unbehelligt. Er ergreift sie nicht so, daß er sie zerstören will. Dadurch kommt aber auch kein Gedankenleben durch diese Verbindung des astralischen Organismus des Menschen mit der rhythmischen Organisation zustande. Was als Seelisches sich auslebt, das wird reflektiert an dem fortwährend nach dem Sterben hin tendierenden physischen Kopforganismus. Das bewirkt das vollbewußte Denken. Dasjenige aber, was immer im Durcheinanderströmen des Astralischen und der rhythmischen Organisation sich abspielt, das reflektiert sich nicht in derselben Weise, so daß es ein klares Bewußtsein gäbe wie das Gedankenleben; das lebt sich in der unbestimmteren Art des Seelenlebens als das Gefühlsleben des Menschen aus. Das ist das Fühlen. Es entsteht also dadurch, daß der astralische Organismus im Wachleben durchpulst das Atmen, die Blutzirkulation, daß er sie aber nicht zerklüftet, nicht so tief sich in sie hineinsetzt, sondern daß durch seine Wechselwirkung mit der rhythmischen Organisation sich dasjenige entzündet, was das Gefühlsleben des Menschen ist.

[ 14 ] So lebt im rhythmisch-organischen Systeme etwas zwar von dem, was.der Mensch im vorirdischen Dasein kosmisch erlebt hat, nur kommt es zu keinem deutlichen Bewußtsein. Das hat aber etwas ganz Bestimmtes zur Folge. Im Unbewußten unten geht nämlich durch diese Wechselwirkung, die ich geschildert habe, zwischen der astralischen Organisation und der physisch-rhythmischen Organisation fortwährend etwas vor, das nur in einem schwachen Abglanz in das volle gewöhnliche Tagesbewußtsein eintritt. Studieren wir das im einzelnen! Sagen wir, der Mensch begeht seine Tätigkeiten, seine Handlungen im physischen Dasein. Diese Handlungen, die er vollbringt, leben sich ja in ihm nicht aus wie bloße Naturerscheinungen, sondern er ist genötigt, aus einem gewissen Impuls, der aus dem Unterbewußten heraufdringt, diese Tätigkeiten als moralische oder unmoralische, als wertvolle oder nicht wertvolle, als weise oder unweise zu beurteilen. Die moralische Wertung, die moralische Beurteilung mischt sich hinein in das sonst amoralische — nicht antimoralische - Gedankenleben.

[ 15 ] Was ist das, was nun unbestimmt aus den Tiefen des seelischen Erlebnisses heraufleuchtet und uns sagt: diese Tätigkeit ist gut, jene Tätigkeit ist böse, diese Handlung ist weise, jene ist töricht? — Das ist eine seelische Tätigkeit, die so geblieben ist, wie sie im vorirdischen Dasein war, die das Rhythmische des Menschen, Atmung und Blutzirkulation, durchdringt, die aber nicht voll heraufströmen kann in das Gedankenleben, sondern es nur färbt, so daß wir im Gedankenleben auch Reflexe dieses inneren Erlebens haben, die für unsere Tätigkeit, die wir in der physischen Welt ausführen, wertvoll sind. Wir tragen nicht allein das in uns, was wir als bewußtes Gedankenurteil in unserer Tätigkeit ausführen. Nein, in dem rhythmischen System des Menschen lebt und pulst ein astralisches Geistiges, das in einer ähnlichen Gestalt, wie es im vorirdischen Dasein schon war, für sich deutlich, für das gewöhnliche Bewußtsein nur undeutlich, Ja oder Nein sagt zu unseren menschlichen Betätigungen. Da drinnen ist ein Beurteiler der Wertigkeit unserer Seele und dieser Beurteiler lebt so real, wie unsere Seele real als denkende Seele in unserer Kopforganisation lebt.

[ 16 ] In den älteren Zeiten der Menschheitsentwickelung suchten daher die, welche auf die alte Art zu einer höheren Erkenntnis kommen wollten, das rhythmische System, das Atmungs-, aber auch das Blutzirkulationssystem sich zum Bewußtsein zu bringen. Sehen Sie sich an, was da für solche Menschen aus einer älteren, heute nicht mehr zu erarbeitenden Methode, in die geistige Welt sich einzuleben, herauskam. Da kam heraus, daß diese Menschen ihren eigenen Menschenwert aus dem, was der Kosmos in ihr Atmungsleben einschrieb, als gut oder böse ansahen, als weise oder töricht. Das Urteil über einen moralisch-natürlichen Menschen und über einen natürlich-moralischen Menschen atmete sich beim alten indischen Jogi aus dem rhythmischen System herauf in das Gehirn hinein. Er machte für eine Weile während seiner Joga-Erkenntnis das Gehirn zu einem Atmungsorgan und lebte mit, was der Kosmos über seine Tätigkeit sagte.

[ 17 ] Dieses Urteil des Kosmos über unsere Tätigkeit ist ganz real in der astralischen Menschheitsorganisation. Und wenn der physische Menschenleib mit dem Tode abgelegt ist, dann ist jenes Hindernis hinweggeschafft, das bewirkt, daß der Mensch das, was da in seiner Atmung und Blutzirkulation lebt, nicht im Bewußtsein hat. Der physische Organismus ist etwas, was wie ein Undurchsichtiges dasjenige verdeckt, das im astralischen Organismus in der Art vor sich geht, wie ich es eben geschildert habe. Daher lebt sich das, was da als astralische Erlebnisse in Atmung und Blutzirkulation von der Geburt bis zum Tode lebt, über den Tod hinaus fort in der menschlichen Wesenheit. Wie das der Fall ist, das werden wir einsehen, wenn ich gleich nach der Übersetzung dieses Teiles schildere, was die menschliche Seele durchmacht, wenn sie wirklich durch die Pforte des Todes geht.


[ 18 ] Wenn nun der physische Organismus des Menschen im Tode zerfällt, abfällt von dem menschlichen Wesen, dann bleibt zunächst dieses menschliche Wesen im ätherischen Organismus, im astralischen Organismus und in seiner Ich-Wesenheit. Indem der physische Organismus für die Entfaltung der Menschenseele in das Kosmische hinaus nicht mehr ein Hindernis bietet, insofern er die Menschenseele nicht mehr zurückzieht in seine Sphäre, tritt für die Menschenseele sogleich die Möglichkeit eines kosmischen Bewußtseins auf. Diese Menschenseele hat jetzt den ätherischen Organismus an sich, ohne diesen ätherischen Organismus an einen physischen Organismus gebunden zu haben. Aber dieser ätherische Organismus ist ja, indem er auf der einen Seite den menschlichen Lebenslauf darstellt, zugleich das fortwährende Hereinspielen kosmischer Kräfte, der Kräfte des kosmischen Lebens. Indem die Menschenseele sich allmählich mit dem Ätherleibe durch den Tod durchlebt, erlebt sie in dem Ätherleibe den kosmischen Weltenäther mit. Was im kosmischen Weltenäther sich abspielt, das strömt jetzt in den ätherischen Organismus herein, denn die Abhaltung dieses Hereinströmens geschah ja bisher nur durch den physischen Organismus. Diese Abhaltung ist jetzt weg. Der ätherische Organismus ist in seinem Geschehen nicht so getrennt von den äußeren kosmischen Ereignissen und Tatsachen wie der physische. Was draußen im kosmischen Weltenäther vor sich geht, das strömt wirkend herein in den menschlichen ätherischen Organismus, und was im menschlichen ätherischen Organismus vor sich geht, das pulst hinaus in.die Welt durch die ätherische Organisation. Der Mensch lebt sich nach dem Tode unmittelbar ein nicht nur in seinen ätherischen Organismus, sondern, indem er seinen ätherischen Organismus befreit hat von der physischen Organisation, lebt er sich in dasjenige ein, was da fortwährend ein- und ausströmt; er lebt sich in das Kosmisch-Ätherische hinein.

[ 19 ] Da aber die Menschenseele eine Einheit ist, wird mitgezogen in das Kosmisch-Ätherische das Astralische des Menschen und die Ich-Wesenheit. Immer mehr und mehr leuchtet in der Menschenseele als ihr Inneres die kosmisch-ätherische Bewußtheit auf. Aber gegenüber diesem mächtigen, großen kosmischen Bewußtsein bildet der eigene Ätherleib des Menschen nur ein ganz kleines, und in diesem ganz kleinen Ätherischen lebt eigentlich der Weltenäther darinnen. Daher ist es, daß die eigenen ätherischen Menschenerlebnisse, die zusammengehalten wurden immer wieder und wieder durch die physische Organisation, nun in dem großen Weltenmeere des Ätherischen mit dem kosmischen Bewußtsein keine Bedeutung mehr haben. Das heißt aber nichts anderes als: dieser ätherische Menschenorganismus löst sich sehr bald nach dem Tode auf. Der Mensch behält jetzt mit dem kosmischen Bewußtsein, das er sich errungen hat, seine astralische Organisation und seine Ich-Wesenheit zurück.

[ 20 ] Aber in dieser astralischen Organisation ist die Nachwirkung desjenigen, was diese astralische Organisation im physischen Erdendasein innerhalb des physischen Leibes erlebt hat. Ich habe ja gekennzeichnet, wie ein Teil der astralischen Organisation gewissermaßen den kosmischen Charakter beibehält, indem er sich nur lose vereinigt mit dem Atmungs- und Zirkulationsrhythmus. Jetzt, nachdem die physischen Organe des Atmungs- und Zirkulationsrhythmus abgeworfen sind, lebt aber dasjenige weiter, was während des physischen Erdendaseins sich da mit dem physischen Atmungs- und physischen Zirkulationsvorgang herausgebildet hat als Menscheninneres mit moralischer Qualitätswertung. Das lebt sich also, durchsetzt von kosmischem Bewußtsein, nach dem Tode aus. Das, was während des Erdendaseins seinen Abglanz hatte in der physischen Atmung, in der physischen Blutzirkulation, das lebt in einem kosmischen Rhythmus sich aus nach dem Tode. Ein Rhythmus ist wieder da, aber ein Rhythmus, durch den der Mensch fühlt dasjenige waltend, was er sich aus dem irdischen Dasein mitgebracht hat an moralischer Qualitätenwertung. Er fühlt seinen astralischen Inhalt als moralische Qualitäten, wie sie im physischen Erdenleben gut oder böse geworden sind, weise oder töricht. Das ist gewissermaßen ein innerer Pulsschlag.

[ 21 ] In diesen inneren Pulsschlag strömt fortwährend von außen der noch nicht vom Moralischen durchströmte kosmische Vorgang ein, der sogar ein rein Kosmisches darstellt, in welchem man noch amoralisches — nicht antimoralisches — Geschehen vor sich hat, wie es seinen Abglanz hier auf der Erde in dem Naturgeschehen hat. Da unterscheiden wir nicht gut oder böse, da geht alles nach neutralem Naturgeschehen vor sich. Das alles, was so vor sich geht, ist ein Abglanz eines kosmischen Geschehens, und dieses kosmische Geschehen schlägt rhythmisch herein in die Nachwirkung des rhythmisch-moralischen Bewertens. Der Mensch fühlt sich so in einem kosmischen Rhythmus nach dem Tode, gewissermaßen einatmend den Kosmos in seiner moralischen Unschuld, ausatmend in den Kosmos das, was er angehäuft hat in sich an moralischen Bewertungen. An die Stelle des physischen Rhythmus ist ein kosmischer Rhythmus getreten, und in diesem kosmischen Rhythmus erlebt die Menschenseele, wie im Kosmos, der für die äußere Natur amoralisch angelegt ist, ein moralischer Teil entsteht, der durch die menschlichen Erlebnisse hinausgetragen wird durch die Todespforte des einzelnen Menschen in den Kosmos.

[ 22 ] Was da die Menschenseele an moralischer Bewertung ihrer Taten hinausträgt in den Kosmos durch die Todespforte, das gliedert sich in das Amoralische des Kosmos ein. In den Schoß des Kosmos wird jetzt dasjenige gesenkt, was moralische Folgen des Menschenlebens sind und durch den Tod getragen sind, und der Mensch wird durch sein Bewußtsein, an dem ihn nichts mehr hindert, Zeuge dessen, wie sich im Schoße des amoralischen Kosmos ein moralischer Teil ausbildet für eine künftige Welt. Unsere Welt ist in ihrem natürlichen Abglanz moralisch neutral. Aus unserer Welt wird eine künftige Welt entstehen, die in ihrem natürlichen Abglanz nicht moralisch neutral sein wird, sondern wo alles Moralische natürlich und alles Natürliche moralisch sein wird. Den Keim dazu trägt der Mensch durch seine moralischen Taten hinein in den Kosmos. Und die große Frage steht während dieses Erlebens bewußt vor der Menschenseele: Bin ich durch die Qualitäten, die ich mir moralisch angeeignet habe, auch würdig, einmal im Weiterleben teilzunehmen an jenem künftigen Kosmos, der nicht mehr ein bloß natürliches Abbild haben wird, sondern der ein moralisch-natürliches Abbild haben wird?

[ 23 ] Was von der Menschenseele an Empfindungen und Gefühlen — wir können diese Ausdrücke gebrauchen, obwohl sie nicht eigentlich das übersinnliche Erleben darstellen —- nach dem Tode erlebt wird in dem geschilderten Weltenrhythmus, das ist die Bewahrheitung des moralischen Einschlages in die physische Welt. Das gibt eine Zeitlang nach dem Tode den menschlichen Seelenerlebnissen ihre eigene Nuance. Ich habe diese Erlebnisse, die ich jetzt von einer anderen Seite aus schildere, einmal in meiner «Theosophie» geschildert und nannte sie dort die «Seelenwelt».

[ 24 ] Aber wenn der Mensch nach dem Tode immer in diesen Erlebnissen bleiben müßte, könnte er nicht dazu kommen, richtig den Geistteil seines künftigen physischen Organismus vorzubereiten. Denn dieser Geistteil des künftigen physischen Organismus, den ich in den verflossenen Darstellungen geschildert habe, den der Mensch in einem neuen Erdenleben an sich tragen muß, dieser Geistteil könnte nicht in gesunder, nicht in richtiger Weise aus einem Seelenleben heraus erarbeitet werden, das behaftet ist mit den Unvollkommenheiten des Moralischen aus dem vorhergehenden Erdenleben. Daher muß eine gewisse Zeit nach dem Tode die Menschenseele eintreten in eine Welt, in der sie nur in dem gereinigten Kosmos lebt, wo herabgedämpft sind die Erlebnisse des Rhythmus, den ich eben geschildert habe; denn in diesen Rhythmus spielen hinein alle moralischen Bewertungen der Handlungen der Menschenseele. Aus dem heraus könnte nur ein dekadenter Geistteil für den künftigen physischen Organismus gebildet werden. Ein gesunder physischer Organismus kann nur gebildet werden, wenn die Seele eintreten kann in eine Welt, wo sie von den Nachwirkungen des menschlich-seelischen Erlebens aus dem vergangenen Erdenleben nicht mehr berührt wird, sondern wo die außermenschlichen geistigen Impulse des Kosmos wirken, wie ich es eben geschildert habe.

[ 25 ] Diese Erlebnisse, die so im gereinigten Kosmos des Geistes von der Menschenseele erlebt werden müssen, habe ich in meinem Buche «Theosophie» wiederum von einer anderen Seite aus geschildert, als ich es hier tue. Ich habe sie dort das «Geisterland» genannt. In dieses Geisterland der Seele muß der Mensch eintreten, denn dann erst wird er fähig, an einem universell umfassenden Gestalten des Geistorganismus, der aber künftig sich metamorphosiert in den physischen Organismus, mitzuwirken. Dem Menschen müssen für eine Zeit die Unvollkommenheiten aus einem früheren Dasein abgenommen werden, sonst würde er in einem mißgeborenen physischen Organismus sich im nächsten Erdenleben zum Dasein bringen müssen.

[ 26 ] So kommen wir aus einer inneren Anschauung heraus zu einer Schilderung dessen, was der Mensch durch seine Seelenkräfte nach dem Tode im geistigen Kosmos erlebt. Mit dem astralischen Leibe trägt der Mensch natürlich das, was nun auch in seiner Ich-Wesenheit ist, in die kosmische Geistwelt hinein. Aber diese Ich-Wesenheit muß noch in einer anderen Weise bereitet werden. Das kann dann Gegenstand des morgigen Vortrages sein. Heute werde ich in einem letzten Teile noch zu schildern haben, wie sich die Gestaltung, die das Menschenwesen nach dem Tode annimmt, zu der christlichen Entwickelung und zu dem Mysterium von Golgatha verhält.


[ 27 ] Sie werden einsehen, daß eine wahre Kosmologie nur dadurch zustande kommen kann, daß man in sie auch dasjenige einbezieht, was die Inspiration wissen kann über die Eingliederung eines solchen moralischen kosmischen Keimes, wie ich ihn geschildert habe. Jede Kosmologie bliebe unvollständig, die nicht wissen würde, wie der gegenwärtige Kosmos, der in der Natur einen neutralen, amoralischen Abglanz hat, einstmals durch das Leben der Menschen ein solcher werden wird, wo das Natürliche zugleich moralisch und das Moralische natürlich ist. So kann eine wahre Kosmologie auch aus diesem Grunde nur aus der Bereicherung der gewöhnlichen Erkenntnis durch Inspiration entstehen, wie eine wahre Philosophie einen lebendigen Inhalt nur dadurch erhalten kann, daß sie die Ergebnisse der Imagination aufnimmt, wie ich das gestern auseinandergesetzt habe. Eine solche Kosmologie braucht aber auch das Christentum.

[ 28 ] In jener Zeit, die dem Mysterium von Golgatha vorangegangen ist, gab es Initiierte, die nach anderen Methoden arbeiteten, als die heutige Initiation arbeiten muß. Diese alten Initiierten, die vor dem Mysterium von Golgatha lebten und die das wußten, was in den geistigen Welten vor sich geht, die der Mensch nach dem Tode betritt, diese Initiierten haben schon ihren Bekennern sagen können: Ihr tretet nach dem Tode ein in eine Seelenwelt, in der ihr den Nachklang eurer moralischen Qualitäten und der den moralischen Qualitäten ähnlich gearteten zu erleben habt. Ihr könnt aber nicht mit denselben Seelenkräften, die in dieser Seelenwelt sich entfalten, in das Geisterland eintreten, denn auch wenn ihr einträtet, so würde dasjenige, was in eurem Bewußtsein als Nachwirkung der moralischen Bewertung im astralischen Organismus vorhanden ist, dumpf machen und auslöschen euer Ich-Bewußstsein, das Bewußtsein eures Selbstes, das ihr euch sonst nach dem Tode im Geisterlande erringen würdet.

[ 29 ] In der physischen Welt hat sich, wie ich gesagt habe, das Ich-Bewußtsein hier auf der Grundlage des physischen Organismus entwikkelt. Aber gerade für die Ausarbeitung jenes Geistkeimes des Menschen mußte ein Ich-Bewußtsein da sein, auch in den alten Zeiten der Menschheitsentwickelung, beim Durchleben des Geisterlandes.

[ 30 ] Das kann der Mensch nicht durch seine eigenen Kräfte haben — so sagten die alten Initiierten ihren Bekennern, die sie hören wollten -, das kann der Mensch nur haben, wenn in einem gewissen Momente, nachdem er durch die Seelenwelt hindurchgegangen ist, jenes hohe Geistwesen, das in der physischen Sonne seinen physischen Abglanz hat, an die Seite des Menschen tritt und ihn aus der Seelenwelt hineinführt in das Geisterland und dort fortan sein Führer ist. Wie der Mensch hier in der physischen Welt seine physisch besten Kräfte unter dem Einfluß der physischen Sonne erlebt — so sagten die alten Initiierten —, so muß der Mensch an die Hand genommen werden, bildlich gesprochen, beim Übergang aus der Seelenwelt in das Geisterland, damit er dort seine besten Kräfte aus den Impulsen jenes Sonnenwesens haben kann, das seinen physischen Abglanz hier in der physischen Sonne hat. — So stellten die alten Initiierten als den erhabenen Begleiter der Menschenseele durch das Geisterland das geistige Sonnenwesen dar.

[ 31 ] Und die Initiierten, die zur Zeit des Mysteriums von Golgatha und noch drei bis vier Jahrhunderte nachher lebten, sie sagten zu denen, die ihre Bekenner sein wollten und sie hören wollten: Durch die Art, welche die physische Entwickelung, der physische Organismus des Menschen genommen hat, ist der Mensch, nachdem er durch die Seelenwelt durchgegangen ist, mit seinem inneren Wesen so verstrickt in das Wahrnehmen des moralischen Nachklanges, daß, wenn er auf seine eigenen Kräfte angewiesen bliebe, sein Bewußtsein sich dort verdunkelte und er den Einfluß jenes Sonnenwesens gar nicht erlangen könnte. Dafür ist dieses Sonnenwesen selber auf die Erde herabgestiegen, hat im Leibe des Jesus von Nazareth menschliches Wesen angenommen und hat die Tat des Mysteriums von Golgatha verrichtet.

[ 32 ] Und wenn dann der Mensch auf der Erde zu demjenigen, was er durch seine Sinnesanschauung und durch die Entwickelung des IchBewufßstseins entfalten kann, noch hinzunimmt die Anschauung des Christus-Wesens in sein Fühlen, wie er es hier haben kann zwischen Geburt und Tod, wenn er in dieses Fühlen, das ja an den astralischen Organismus gebunden ist, aufnimmt die Anschauung des Mysteriums von Golgatha, dann übt das auf diesen astralischen Teil des Menschen der in solcher Weise nach dem Tode weiterlebt, wie ich es geschildert habe — auch diejenige Wirkung aus, welche die Nachwirkung des Verhältnisses des Erdengeschehens zum Christus und zum Mysterium von Golgatha ist. Und durch diese Nachwirkung wird das sonst trübe und finster bleibende Bewußtsein für das Geisterland beim Übergang aus der Seelenwelt in dieses Geisterland nach dem Tode gestärkt und fähig gemacht, dasjenige in der geistigen Welt anzuschauen, was die Menschenseele zwischen dem Tode und einer neuen Geburt in die Lage bringt, den physischen Organismus in seinem Geistteile vorzubereiten.

[ 33 ] So haben die Initiierten, welche Zeitgenossen des Mysteriums von Golgatha waren oder welche noch einige Jahrhunderte danach lebten, zu ihren Bekennern gesagt: Hat sich der Mensch dahin entwickelt, daß er durch den Tod hindurch nicht die Kräfte trägt, die ihn aus der Seelenwelt in das Geisterland führen können, so ist doch der Christus auf die Erde herabgestiegen, hat die Tat von Golgatha vollbracht, und durch die Wirkung dieser Tat von Golgatha in die Menschenseele hinein können die Kräfte dieser Menschenseele so verstärkt werden, daß der Mensch nach dem Tode beim Übergang von der Seelenwelt in das Geisterland die kosmische Welt so reich erlebt, daß er aus ihren Impulsen heraus den physischen Organismus seines nächsten Erdenlebens gestalten, mitgestalten kann. Durch Christi Tat wird die Menschenseele beim Übergang aus der Seelenwelt in das Geisterland gereinigt.

[ 34 ] So sagten die initiierten Zeitgenossen des Mysteriums von Golgatha, wie schon die alten Initiierten gesagt haben: Durch die Führung des hohen Sonnenwesens wird die Menschenseele beim Übergang von der Seelenwelt in das Geisterland gereinigt.

[ 35 ] Sie sehen daraus, wie das, was gerade als das Mysterium des Todes angesprochen werden muß, zusammenhängt mit der christlichen Evolution der Erdenmenschheit. Nach dem 4. Jahrhundert jedoch - das habe ich ja auseinandergesetzt — dämmerte jene Initiationserkenntnis herab, welche in dieser Weise, wie ich es eben anführte, zu den Menschen, die ihre Bekenner haben werden wollen, hätte sprechen können. Aber jetzt ist wieder die Zeit da, wo eine neue Initiationswissenschaft wiederum den Zusammenhang zwischen den Menschen und dem Christus Jesus enthüllen kann. Und diese neue Initiationswissenschaft muß wieder sagen: Derjenige, der das Geheimnis des Mysteriums von Golgatha während des Erdenlebens in sein Gefühlsleben aufnimmt, verstärkt und erkraftet dadurch sein inneres Seelenwesen, so daß dieses beim Übergang von der Seelenwelt in das Geisterland mächtig werden kann, nicht einen solchen physischen Organismus zu bilden, wie er sonst entstehen müßte, wenn kein solcher Impuls durch ein erneuertes Christentum käme. Denn ohne diesen Impuls müßten solche Organismen in der künftigen Erdenorganisation entstehen, die krankhaft sind. Durch das erneuerte Christentum tauchen wir ein in jenen Impuls, durch den für den Rest des Erdenlebens gesunde, kraftvolle physische Organismen entstehen können.

[ 36 ] So hängt das, was menschliche Entwickelung durch den Tod hindurch ist, tief zusammen mit dem Christus-Wesen, und in einer wahren Kosmologie steht der Christus als eine Weltenkraft, als eine kosmische Kraft darinnen, und seine Kraft kann angeschaut werden beim Übergang des Menschen aus der Seelenwelt in das Geisterland nach dem Tode.

[ 37 ] Wie dann dasjenige, was nun auch in der Menschenseele ist und für das gewöhnliche Bewußtsein sich in dem Willen auslebt, durch den Tod hindurchgeht und zwischen Tod und neuer Geburt die Keimanlage zu gewissen Kräften werden kann, die erst im nächsten Erdenleben zum Ausdruck kommen, wie sich das Menschenschicksal, das man früher Karma genannt hat, hindurchlebt von Erdenleben zu Erdenleben, das wird die Betrachtung des nächsten Vortrages sein, die zu der heutigen Betrachtung der menschlichen Gedankenwelt und der menschlichen Gefühlswelt hinzufügen wird die Betrachtung der menschlichen Willenswelt. Da wird sich aber wiederum ergeben, wie mit Bezug auf den Willensteil der Mensch seine bedeutsame Beziehung entwickeln muß zu der Christus-Wesenheit und zu dem Mysterium von Golgatha, zu der ganzen christlichen Entwickelung. Und wie wir heute den Christus hineingestellt haben in die kosmologische Entwickelung, in die wahre kosmologische Erkenntnis, so wird es uns noch obliegen, in dem morgigen Vortrage den Christus hineinzustellen in eine erneuerte Religionserkenntnis.

The fate of self-consciousness in connection with the Christ problem

[ 1 ] The ordinary earthly soul life flows into the inwardly experienced phenomena of thinking, feeling, and willing. In reality, underlying all this is the fact that, as we have seen in previous considerations, when we awaken in the physical organism of the human being, there is an etheric organism, an astral organism, and an I-being. With its astral organism and its I-being, the human being in the state of sleep is in a certain relationship outside its physical organism, clearly speaking, actually only outside the head organization of the physical organism. But when the human being is in the state of wakefulness in its earthly existence, the etheric organism, the astral organism, and the I-being are completely within the physical organism, connected with it. They are active in the physical organism. During sleep, the soul is not strong enough in its own system of forces to bring to consciousness what it experiences inwardly in the astral and ego organisms. In the waking state, however, only that which is reflected from the activity of the etheric and astral organisms and the ego entity as thoughts from the physical organism enters into ordinary consciousness.

[ 2 ] If, in the waking state, human beings were fully capable of experiencing the activity of their entire soul being, they would experience what is initially their own life course, that is, what underlies their memories as the reality of their life course. But they would also experience everything that we have come to know as cosmic worlds during the state of sleep, where the corresponding cosmic experience remains unperceived and unconscious. If human beings had the full ability to use their astral body, what they experience at night as a representation of the movements of the planets would enter into their waking consciousness. He would feel replicas of planetary movements flowing through his respiratory and circulatory systems. As paradoxical as it may sound to ordinary consciousness, he would be able to say: “The power of the sun flows through my veins, reinforced by the power of Mars, which is permeated by the substantial power of Jupiter, and so on.” - Man would be able to express this in such a way that he would feel the planetary directions flowing through his own being. And if man were to experience his full ego-being within himself during daytime consciousness, he would also feel the fixed starry sky asserting itself in his spiritual being.

[ 3 ] All this falls away during ordinary waking consciousness. It is not the activity of the etheric body that is experienced in waking consciousness, which signifies the real events underlying one's own life course, nor the impulses of the planetary movements that live in our respiratory currents as stimuli, pulsating in our blood circulation; it is not this whole activity of the astral organism that is experienced in ordinary waking consciousness, nor does that which is expressed in the constellations of the fixed stars and is reproduced in the eternal core of the human being, in his I-being, which would cause the human being, if he experienced it, to say: I am permeated by God. This, too, does not come to experience in ordinary consciousness, for the activity of the etheric organism, the activity of the astral organism, the activity of the I-being, which are carried out in the ordinary waking state, relate in this way to the physical organism as the human being clothes himself anew with it every morning upon awakening. However, with the forces that the human being has accumulated in his sleep life from the star worlds, which have become his through the movements of the planets, he actively permeates his physical organism. And precisely because the human being actively permeates his physical organism, because this activity of his three soul parts — the etheric organism, the astral organism, and the ego — acts upon the physical organism from awakening to falling asleep, the physical organism is so processed that what then arises in it as pure activity contains the impulse that enables all soul life to unfold in the ideas and thoughts that are reflections thrown back from the physical body into the soul. Human beings have no consciousness of their own active life course, of the movements of the planets, or of the world of fixed stars, because during waking life all their inner activity is reflected onto the physical body. This physical body carries the effects of the external world into the physical interior through its senses: through the eye, the phenomena of light stream in; through the ear, the phenomena of the world of sound; through the sense of warmth, the realities of warmth and cold stream in, and so on. All this is reflected in the physical organism as thoughts through the activity of the soul, and the soul experiences this world of reflex thoughts in its clear ordinary consciousness.

[ 4 ] Such is the state of affairs for soul experience in ordinary waking life. This ordinary waking life poses the question to us: What does the soul actually do to the physical organism so that thoughts appear as reflections? — But let us first establish this: The physical organism is actually the inhibitor of the soul's consciousness of the cosmic facts that can actually resonate and have an effect within it. We will deal with the details of how this waking consciousness proceeds immediately afterwards.


[ 5 ] Let us first study what this trinity of etheric organism, astral organism, and I-being actually accomplishes in its interaction within the physical head organism of the human being. It turns out that the activity exerted by this triad on the human head organism is a destructive one. If the human etheric organism alone were to permeate the physical organism, then there would also be a continuous constructive life activity in the physical head organism; the head activity would, so to speak, be completely filled with life. But in this case, no physical consciousness would come into being. Physical consciousness only comes into being through the intervention of the astral organism in the head organization. And this astral organism is attuned to, organized toward, what we have already learned about: it is organized toward the pre-earthly existence of the human being. If I may express it this way, the astral organism must, in a sense, regard it as its task not to work on this physical organism filled with matter, but to fill this physical organism with its activity in its cosmic spiritual form, as it did in pre-earthly existence. This astral organism of the human being is, of course, an echo of what the soul has done out of the mysteries of the planetary movements, out of the mysteries of the fixed star constellations, in order to form what I have called in the preceding considerations the cosmic germ of the physical organism. Thus, the activity of the astral organism is oriented not toward the earthly metamorphosis of the physical organism, but toward the cosmic, spiritual metamorphosis of the physical organism. Therefore, by being active in the physical organism, the astral organism wants to continually spiritualize this physical organism insofar as it is brain or head organization. Yes, our astral organism is constantly working in our head organization to transform this head organization into something spiritual. There is no real, outwardly visible transformation, but there is an effort toward transformation.

[ 6 ] However, this effort is constantly present. Through the head organization of the astral organism, destructive forces are constantly added to the constructive forces of the human head organization, which would bring fresh, bubbling life, but unconscious life, into the human head organization. These destructive forces attempt to break down and destroy the physical organism, insofar as it is head organization, so that a spirit organism would shine forth from it, for the astral body is accustomed to this from its pre-earthly existence. But the physical organism resists. It does not allow itself to be broken down, and it carries out this resistance by ensuring that every time the moment arrives when this physical organism of the head would disintegrate into the inorganic, would pass over into the lifeless, through the activity of the astral organism, sleep must set in at that very moment, and then the forces of the etheric body must be active again in the head organism alone.

[ 7 ] The alternation between waking and sleeping can thus be characterized by saying that during waking, the astral forces continually expose the human head organization to death. At the moment when—if one may say so—this activity of the destructive astral forces passes from a latent state into a real state, at that moment sleep sets in. The imaginative consciousness of modern initiatory knowledge can perceive this fact in the appearance of the etheric organism of the human being during waking and during sleep.

[ 8 ] During waking, the etheric body, which permeates the physical body as a spiritual process, becomes increasingly undifferentiated for the head organization. In the waking human being, we therefore have an etheric organism that is highly differentiated internally and equipped with complex structures in those parts of the physical organism where the lungs, liver, stomach, and limbs are located. There, the etheric organism is highly structured within waking life. In the head organization, on the other hand, the longer waking life lasts, the more undifferentiated and undifferentiated the etheric body becomes during waking life. It finally becomes simply like a uniform cloud in the head, because the constructive forces that are otherwise present in this etheric organism lose their significance and the destructive forces of the astral organism, dying in the waking state, act on the head organization.

[ 9 ] In the state of sleep, it is quite different. With imaginative consciousness, one sees how this differentiation, the manifold multi-membered structure of the etheric organism, shoots into the etheric head organization. The etheric organism of the head is structured in the same way as the rest of the etheric organism during the waking state. During sleep, the life forces, the formative forces, the image-forming forces of the etheric organism for the head awaken, and the head becomes an unconscious but very lively organization.

[ 10 ] You can see, then, that human beings — in their earthly existence, out of a waking consciousness — continually carry latent death within their head organization. The tendency to die is constantly present in the head organization. The astral organism wants to constantly transform the head organization into the spiritual realm. It wants to make it a planetary organ of movement, wants to make it a reflection of the constellations; it is a constant destroyer of the physical head organization.

[ 11 ] If modern science were aware of this fact, it would find it completely impossible to fall into materialism. For what can those people say who want to interpret the total human organization in materialistic terms? They say: Organic processes also take place in the head; they occur there as organic life processes, just as life processes occur in the liver or stomach, so too in the brain, and this unfolding of life processes in the brain manifests itself as thought, as soul activity. — But this is complete nonsense in the face of the facts. For we do not think through this; we do not experience the soul in ordinary consciousness through the occurrence of constructive life processes, but through the fact that our nervous system is constantly in a state of being broken down, that death is constantly within us. To have a conscious soul life in ordinary consciousness means not to develop organic processes, but to kill them. The organic processes must first die within themselves; they must make room for the soul if it wants to unfold in ordinary consciousness. If one were to understand this correctly, one would have to say: The soul life certainly cannot arise from the organic processes, because these organic processes must first come into the situation of dying. They must first withdraw from the head organization if the soul wants to be active in it.

[ 12 ] This is precisely the true state of affairs with regard to the interaction between the human soul organization and the human physical organization. This true state of affairs also shows how, by being born, human beings immediately carry within themselves in their head organization the predisposition to death, to dying. Through supersensible knowledge, we learn to understand that dying wants to happen continuously within us and is only continuously overcome through sleep. The one-time death, death in the physical sense, is only a summation, a stronger process compared to the continuous, if I may say so, atomistically small dying processes that take place continuously in waking consciousness. As long as we have the physical organism, it defends itself against its destruction, which is brought about by the astral organism. This is the case with the head organization.

[ 13 ] But the astral organization of the human being does not have this effect in waking life alone. Only part of it has this effect. Another part lives on in earthly existence in much the same way as it was active in pre-earthly existence. This part of the human astral organism is not active in the head organization, but in everything that constitutes the rhythmic organization of the human being, that is, in those organs of the physical body in which respiration, blood circulation, and other rhythmic processes take place. This part of the astral body of which I am now speaking lives in the rhythmic human organism, but it is not connected with this physical rhythmic organism in the same way as the other part, which is active in the head organization. This other part, which is active in the head organization, takes hold of this head organization so strongly that it causes it to be constantly inclined toward dying, toward death, because it fragments it. That part of the astral body, on the other hand, which is mixed with the rhythmic organism in the human being, permeates this rhythmic organism; it lives in the breathing, lives in the blood circulation, but because it does not take hold of the organization in such an intense way, it also leaves it unmolested in a certain respect. It does not take hold of it in such a way as to destroy it. However, this also means that no thought life comes about through this connection between the astral organism of the human being and the rhythmic organization. What is lived out as soul life is reflected in the physical head organism, which is constantly tending toward death. This is brought about by fully conscious thinking. But whatever happens in the confusion of the astral and rhythmic organizations is not reflected in the same way, so that there is no clear consciousness like the life of thought; it lives out in the more indefinite form of the soul life as the feeling life of the human being. That is feeling. It arises, therefore, from the fact that the astral organism pulsates through breathing and blood circulation in waking life, but does not fragment them or penetrate them deeply, but rather, through its interaction with the rhythmic organization, ignites what is the feeling life of the human being.

[ 14 ] Thus, something of what the human being experienced cosmically in pre-earthly existence lives on in the rhythmic-organic system, but it does not come to clear consciousness. However, this has a very specific consequence. In the unconscious below, through this interaction that I have described between the astral organization and the physical-rhythmic organization, something is constantly going on that only enters into full ordinary daytime consciousness as a faint reflection. Let us study this in detail! Let us say that the human being carries out his activities, his actions in physical existence. These actions that he performs do not simply play out in him as mere natural phenomena, but he is compelled by a certain impulse rising up from the subconscious to judge these activities as moral or immoral, valuable or worthless, wise or unwise. Moral evaluation, moral judgment, interferes with the otherwise amoral — not anti-moral — life of the mind.

[ 15 ] What is it that now shines up indeterminately from the depths of our soul experience and tells us: this activity is good, that activity is evil, this action is wise, that is foolish? — It is a soul activity that has remained as it was in pre-earthly existence, that permeates the rhythms of the human being, breathing and blood circulation, but which cannot flow fully into our thought life, but only colors it, so that we also have reflections of this inner experience in our thought life, which are valuable for the activities we carry out in the physical world. We do not carry within us only what we carry out as conscious thought judgments in our activities. No, in the rhythmic system of the human being there lives and pulsates an astral spirit that, in a form similar to that which it had in pre-earthly existence, says yes or no to our human activities, clearly to itself but only indistinctly to ordinary consciousness. Therein is a judge of the value of our soul, and this judge lives as real as our soul lives as a thinking soul in our head organization.

[ 16 ] In the earlier times of human development, those who wanted to attain higher knowledge in the old way therefore sought to bring the rhythmic system, the respiratory system, but also the blood circulation system, into consciousness. Consider what emerged for such people from an older method of settling into the spiritual world, which can no longer be practiced today. It emerged that these people regarded their own human value as good or evil, wise or foolish, based on what the cosmos inscribed in their respiratory life. The judgment about a moral-natural human being and about a natural-moral human being breathed up from the rhythmic system into the brain of the ancient Indian yogi. For a while during his yoga realization, he turned his brain into a respiratory organ and lived with what the cosmos said about his activity.

[ 17 ] This judgment of the cosmos on our activity is quite real in the astral organization of humanity. And when the physical human body is laid down at death, then that obstacle is removed which causes human beings not to be conscious of what lives in their breathing and blood circulation. The physical organism is something that, like an opaque veil, covers what is happening in the astral organism in the way I have just described. Therefore, what lives as astral experiences in breathing and blood circulation from birth to death continues to live on in the human being after death. We will see how this is the case when, immediately after translating this section, I describe what the human soul goes through when it actually passes through the gate of death.


[ 18 ] When the physical organism of the human being disintegrates in death, falls away from the human being, then this human being initially remains in the etheric organism, in the astral organism, and in its I-being. Since the physical organism no longer presents an obstacle to the unfolding of the human soul into the cosmic realm, insofar as it no longer draws the human soul back into its sphere, the possibility of cosmic consciousness immediately arises for the human soul. This human soul now has the etheric organism in itself, without this etheric organism being bound to a physical organism. But this etheric organism, in representing the human life course on the one hand, is at the same time the continuous inflow of cosmic forces, the forces of cosmic life. As the human soul gradually lives through the etheric body through death, it experiences the cosmic world ether in the etheric body. What takes place in the cosmic world ether now flows into the etheric organism, for until now this inflow was prevented only by the physical organism. This prevention is now gone. The etheric organism is not as separated from external cosmic events and facts as the physical organism is. What happens outside in the cosmic world ether flows into the human etheric organism and has an effect on it, and what happens in the human etheric organism pulsates out into the world through the etheric organization. After death, the human being lives immediately not only in his etheric organism, but, having freed his etheric organism from the physical organization, he lives into that which continually flows in and out; he lives into the cosmic etheric.

[ 19 ] But since the human soul is a unity, the astral part of the human being and the I-being are also drawn into the cosmic ether. More and more, the cosmic-etheric consciousness shines forth in the human soul as its innermost being. But compared to this powerful, great cosmic consciousness, the human being's own etheric body is only very small, and it is in this very small etheric body that the world ether actually lives. This is why the human being's own etheric experiences, which have been held together again and again by the physical organization, now have no meaning in the great world ocean of the etheric with the cosmic consciousness. This means nothing other than that the etheric human organism dissolves very soon after death. With the cosmic consciousness that they have attained, human beings retain their astral organization and their I-being.

[ 20 ] But in this astral organization there is the after-effect of what this astral organization experienced in physical earthly existence within the physical body. I have already pointed out how a part of the astral organization retains, as it were, its cosmic character by uniting only loosely with the rhythms of respiration and circulation. Now, after the physical organs of the respiratory and circulatory rhythms have been cast off, what has developed during physical earthly existence through the physical processes of respiration and circulation lives on as something inner to the human being with moral qualities. This lives on after death, permeated by cosmic consciousness. That which had its reflection during earthly existence in physical breathing and physical blood circulation lives on after death in a cosmic rhythm. A rhythm is there again, but a rhythm through which the human being feels what he has brought with him from earthly existence in terms of moral qualities. He feels his astral content as moral qualities, as they have become good or evil, wise or foolish in physical earthly life. This is, in a sense, an inner pulse.

[ 21 ] Into this inner pulse, the cosmic process, which has not yet been permeated by morality, flows continuously from outside. This process is purely cosmic, in which one still encounters amoral — not anti-moral — events, as they are reflected here on earth in the events of nature. There we do not distinguish between good and evil; everything proceeds according to neutral natural events. Everything that happens in this way is a reflection of a cosmic event, and this cosmic event beats rhythmically into the after-effects of rhythmic-moral evaluation. After death, human beings thus feel themselves in a cosmic rhythm, in a sense breathing in the cosmos in their moral innocence and breathing out into the cosmos what they have accumulated within themselves in moral evaluations. The physical rhythm has been replaced by a cosmic rhythm, and in this cosmic rhythm the human soul experiences how, in the cosmos, which is amoral for external nature, a moral part arises which is carried out through the individual human being's death into the cosmos through human experiences.

[ 22 ] What the human soul carries out into the cosmos through the gate of death in the form of moral evaluations of its deeds is integrated into the amoral nature of the cosmos. What are the moral consequences of human life, carried through death, are now lowered into the womb of the cosmos, and through their consciousness, unhindered by anything, humans become witnesses to how a moral part is formed in the womb of the amoral cosmos for a future world. Our world is morally neutral in its natural reflection. From our world, a future world will emerge which will not be morally neutral in its natural reflection, but where everything moral will be natural and everything natural will be moral. Man carries the seed for this into the cosmos through his moral deeds. And during this experience, the great question consciously confronts the human soul: Am I, through the qualities I have acquired morally, also worthy of participating in that future cosmos, which will no longer be a mere natural image, but will have a moral-natural image?

[ 23 ] What the human soul experiences in terms of sensations and feelings—we can use these terms even though they do not actually represent supersensible experience—after death in the world rhythm described above is the confirmation of the moral impact on the physical world. For a time after death, this gives human soul experiences their own nuance. I have described these experiences, which I am now describing from a different perspective, in my book Theosophy, where I called them the “soul world.”

[ 24 ] But if human beings had to remain in these experiences after death, they would not be able to prepare the spiritual part of their future physical organism properly. For this spiritual part of the future physical organism, which I have described in the previous accounts, which man must carry within himself in a new earthly life, this spiritual part could not be developed in a healthy, correct way out of a soul life that is afflicted with the moral imperfections of the previous earthly life. Therefore, a certain time after death, the human soul must enter a world in which it lives only in the purified cosmos, where the experiences of the rhythm I have just described are dampened; for all the moral evaluations of the actions of the human soul play into this rhythm. From this, only a decadent part of the spirit could be formed for the future physical organism. A healthy physical organism can only be formed if the soul can enter a world where it is no longer affected by the after-effects of human soul experiences from past earthly lives, but where the extra-human spiritual impulses of the cosmos are at work, as I have just described.

[ 25 ] I have described these experiences, which must be undergone by the human soul in the purified cosmos of the spirit, from a different perspective in my book Theosophy than I do here. There I have called it the “spirit land.” Man must enter this spirit land of the soul, for only then will he be able to participate in a universally comprehensive formation of the spiritual organism, which will, however, metamorphose into the physical organism in the future. The imperfections from a previous existence must be removed from the human being for a time, otherwise he would have to bring himself into existence in a malformed physical organism in his next earthly life.

[ 26 ] Thus, from an inner perception, we arrive at a description of what human beings experience in the spiritual cosmos after death through their soul forces. With the astral body, human beings naturally carry into the cosmic spirit world that which is now also in their I-being. But this I-being must be prepared in another way. That can be the subject of tomorrow's lecture. Today, in a final section, I will describe how the form that the human being takes after death relates to Christian development and to the mystery of Golgotha.


[ 27 ] You will see that a true cosmology can only come about by including what inspiration can know about the incorporation of such a moral cosmic germ as I have described. Any cosmology would remain incomplete if it did not know how the present cosmos, which has a neutral, amoral reflection in nature, will one day become, through the life of human beings, a cosmos in which the natural is at the same time moral and the moral is natural. For this reason, too, a true cosmology can only arise from the enrichment of ordinary knowledge through inspiration, just as a true philosophy can only obtain a living content by taking up the results of the imagination, as I explained yesterday. But such a cosmology also needs Christianity.

[ 28 ] In the time that preceded the Mystery of Golgotha, there were initiates who worked according to methods different from those that initiation must use today. These ancient initiates, who lived before the Mystery of Golgotha and knew what happens in the spiritual worlds that human beings enter after death, were already able to tell their followers: After death, you enter a world of souls where you will experience the echoes of your moral qualities and of qualities similar to moral qualities. But you cannot enter the spirit world with the same soul forces that unfold in this soul world, because even if you did, what is present in your consciousness as the after-effect of moral evaluation in the astral organism would dull and extinguish your ego-consciousness, the consciousness of your self, which you would otherwise attain after death in the spirit world.

[ 29 ] In the physical world, as I have said, the ego-consciousness has developed here on the basis of the physical organism. But precisely for the elaboration of that spiritual germ of the human being, an ego-consciousness had to be present, even in the ancient times of human evolution, during the passage through the spirit world.

[ 30 ] Human beings cannot attain this through their own powers, the ancient initiates told their followers who wanted to hear them.

[ 31 ] And the initiates who lived at the time of the Mystery of Golgotha and for three or four centuries afterwards said to those who wanted to be their followers and listen to them: Due to the nature of physical development, the physical organism of the human being, after passing through the soul world, is so entangled with the perception of moral echoes that, if left to its own devices, its consciousness would become clouded and it would be unable to attain the influence of that solar being. For this reason, this solar being descended to earth, took on human form in the body of Jesus of Nazareth, and accomplished the mystery of Golgotha.

[ 32 ] And when human beings on earth add to what they can develop through their sensory perception and through the development of their ego consciousness the perception of the Christ being in their feeling, as they can have it here between birth and death, if he takes into this feeling, which is bound to the astral organism, the perception of the mystery of Golgotha, then this exerts on that astral part of the human being which lives on after death in the way I have described — also that effect which is the after-effect of the relationship of earthly events to Christ and to the mystery of Golgotha. And through this after-effect, the consciousness of the spirit world, which otherwise remains cloudy and dark during the transition from the soul world to this spirit world after death, is strengthened and enabled to see in the spiritual world what enables the human soul between death and a new birth to prepare the physical organism in its spiritual part.

[ 33 ] Thus the initiates who were contemporaries of the Mystery of Golgotha, or who lived several centuries afterward, said to their followers: If human beings have developed to the point where they do not carry within themselves the forces that can lead them from the soul world into the spirit realm, Christ nevertheless descended to earth, accomplished the deed of Golgotha, and through the effect of this deed of Golgotha, the forces of the human soul can be strengthened so that after death, when passing from the soul world into the spirit world, human beings experience the cosmic world so richly that they can shape and help shape the physical organism of their next earthly life out of its impulses. Through Christ's deed, the human soul is purified during the transition from the soul world to the spirit world.

[ 34 ] Thus spoke the initiated contemporaries of the Mystery of Golgotha, as the ancient initiates had already said: Through the guidance of the high sun being, the human soul is purified during the transition from the soul world to the spirit realm.

[ 35 ] You can see from this how what must be addressed as the mystery of death is connected with the Christian evolution of the human race on earth. After the fourth century, however — as I have already explained — the knowledge of initiation began to fade, which could have spoken in this way to people who wanted to profess their faith, as I have just mentioned. But now the time has come again when a new science of initiation can once more reveal the connection between human beings and Christ Jesus. And this new science of initiation must say once more: Those who take the mystery of Golgotha into their feeling life during their earthly existence thereby strengthen and empower their inner soul being, so that during the transition from the soul world to the spirit realm, it can become powerful enough not to form a physical organism such as would otherwise arise if no such impulse came through a renewed Christianity. For without this impulse, such organisms would have to arise in the future earthly organization, and they would be diseased. Through renewed Christianity, we immerse ourselves in the impulse through which healthy, powerful physical organisms can arise for the rest of earthly life.

[ 36 ] Thus, what human development is through death is deeply connected with the Christ being, and in a true cosmology, Christ stands as a world force, as a cosmic force within it, and his power can be seen in the transition of human beings from the soul world to the spirit realm after death.

[ 37 ] How then that which is now also in the human soul and lives out in the will for ordinary consciousness passes through death and between death and new birth can become the germ of certain forces that only come to expression in the next earthly life, how human destiny, which was formerly called karma, lives through from one earthly life to another, this will be the subject of the next lecture, which will add to today's consideration of the human world of thought and the human world of feeling the consideration of the human world of will. But then it will again become clear how, in relation to the will part of the human being, he must develop his significant relationship to the Christ Being and to the Mystery of Golgotha, to the whole of Christian development. And just as we have placed Christ today in the cosmological development, in true cosmological knowledge, so it will be our task in tomorrow's lecture to place Christ in a renewed religious knowledge.