Awareness - Life - Form
GA 89
1 November 1904, Berlin
Planetary Evolution VII
We have been considering the influences to which the human being is subject on the physical plane. Evolution in globes tends towards the physical plane. The human being, who is now at the mineral level, had to go through the preceding stages to prepare for his existence on the physical plane. In every area or on every plane we have to look at the part which matters. At present we are looking at the actual human being. In the seven consecutive states of the first planet (Saturn) he was quite imperfect, a kind of mulberry, a progressively developing form. First planet: Conscious awareness going down into the abyss. Spirits were involved in human evolution which had already gone through evolutions of their own and become dhyanic, which the human being will only be by the end of the 343 stages. These spirits had gained all kinds of powers and energies.
Human beings take in the first half of a cycle; in the second half they give back what they have taken. In the first half of the one cycle, the mineral world was thus separated out, since it was a hindrance to human beings. They were then using for themselves all the energy which would otherwise have served to develop the mineral world further; later on they absorbed this world again. In the second half of the cycle, human beings thus redeem the mineral world, metamorphosing it. They then give to the mineral world the achievements of their own evolution, having first separated that world out. Absolutely everything in human evolution is subject to the metamorphosis of taking and giving. This determines our ethical attitudes to the highest degree. Anything we make our own may only be taken so that it may be given back again later on.
The dhyanic spirits had gone through the taking stage at an earlier phase in their evolution. This makes them giving spirits on Earth. From the very beginning they were makers, guides and brought order. When the mulberry (Saturn) divided into many orbs, those dhyanic spirits had to develop many orbs from that one orb. At the second stage (Sun), they put the orbs in order according to measure, number and weight. At the third stage (Moon) they established the law of elective affinity, of sympathy and antipathy among the orbs. The dhyani of the fourth stage (Earth) rule over birth and death and over karma. They are lords of karma, the lipikas who are above all taking or receiving, beyond sympathy and antipathy. They intervene at the fourth level of awareness, which is the level of daytime conscious awareness. Again and again new makers would come in and intervene at the evolutionary stage which the human being had reached.
Let us be clear in our minds about the nature of those makers. Spirits who are at the human stage receive and give in alternation. We can only give something which we have previously received. The human being thus alternates between being subject to 'perception', as it is called, and activity. Perception is subject to the law of taking; activity to the law of giving. The law of the makers, however, is the law of revelation. Their activity is known as 'revelatory activity'. (Arranging the world according to measure, number and weight, sympathy and antipathy, separating good from bad, and so on.)
There is a major difference between these spirits which reveal themselves and us human beings. Seen on its own, human evolution proceeded in such a way that initially the human being was down in the abyss (physically an orb), which was followed by order being established with measure, number and weight, and so on. Human beings also become more spiritual at every higher level of evolution. If we go from the outside to the inside in human evolution, we come to the higher faculties.
We said that human beings are evolving towards the principle of brotherliness. Today, at the fourth level, manas emerges and budhi and atman are potentially there. At a later level budhi will emerge, and at an ever later one, atman. When brotherliness will develop around them from outside as they develop from the inside to the outside, they will apply these principles from the outside to the same degree as they are evolving from the inside. When the human being has developed manas, for instance, budhi will begin to shine out as a potential development. In developing budhi, human beings reorganize the whole astral body; the other pole of kama (budhi) then develops. The kama which previously filled the human being inwardly will go to the outside and surround him as budhi. This is an inversion, the reversal of the astral. All kama is received by benevolent powers which are directed towards the outside. Then atman will appear in budhi. The same outward-directed transformation will then come for the ether body. The ether body is able to act into the outside world, not only morally and beneficially, but also magically. It then gains magical powers, vital energies. The influence of atman and budhi causes the human being to be poured out into the world, he spreads out to benefit the outside world. A lodge based on brotherhood that is more highly developed has the ability to work magic in the world and influence the life ether.
At the next stage, atman, the divine self, will shine out. The human being will then be aware that he belongs not only to the Earth but to the whole world. He will develop Logos awareness. He will be a world creator, with the ability awakening in him to control the physical world just as he was controlling the vital energy before. Initially the human being developed from outside in; then from inside out. When he will have come so far that he will be able to control his outer surroundings, he will be a dhyanic spirit. Initially powerless where his influence was concerned, he will then be all-controlling ... [text missing].
Dhyanic spirits were also active in the middle of the Lemurian age. They had inwardly resolved to connect the spark of actual life in the spirit with the principle which is physical body. They had been able to be creative in the physical from the beginning. But they could not bring the manasic element into the physical unless they first created measure, number and weight, elective affinity and sympathy and antipathy in the physical. Now, with birth and death introduced, they had opportunity to connect the manasic principle with the physical body, and the physical body was then able to think. On the Moon they were able to implant kama in the Moon human being. The dhyanic spirits descended so far into matter in their creative work that they were able to pour the manasic spark drop by drop into the entity they had been preparing. The bodily principle was then able to take in the spark of thinking.
If the body had gone only through the one evolution, it would have been capable of becoming an extraordinarily powerful thinker. But humanity came across to Earth from the Moon with a kama that had been taken to its highest level of perfection.
The very first evolution: the dhyanic spirits formed the human physical body out of matter, and the human beings who had come across as Moon souls with kamic evolution (pitris) had a hand in this. They were also working in the body, but their further evolution was brought about in that the makers worked with them in raising the body one level higher than they had been on the Moon.
If the dhyani which created the body from virginal matter had been working on their own, human beings would have been thinking automatons. Human beings are however warm-hearted, with both sympathies and antipathies, and that has been the work of the Moon pitris. The virginal matter was on the one hand worked on by the dhyan chohans, who reveal themselves, and on the other hand by Moon pitris who joined in the work in the middle of the Lemurian age. This created human beings capable of thinking who were also able to connect sympathies and antipathies with their thoughts.
The human being had thus become a thinking soul dwelling in a body. On the Moon he had been a soul in a body. The principle we call 'ego' had been present as a soul quality from the beginning, going through evolution on the third planet.
On the fourth planet the ego also took in the manasic or spiritual principle. Before, the ego had been the highest principle, now it also took in the manasic. From this point onwards we are dealing with an ego endowed with spirit. Before, the ego was called 'ahankara', the element which now holds the spiritual ego within it. If human beings are able to say 'I' to themselves today, this ability comes from the middle of the Lemurian age. Before, every human being had been a divine thought. The soul had already evolved through three states. But in the middle of the Lemurian age the divine thought united with the soul so that there would be a soul endowed with spirit.
The truly eternal principle which is at work in us was initially the divine thought in us. We were then in the keeping of the godhead. The makers were from the very beginning preparing vessels for this divine thought, and we were permitted to share in the work. The souls dwelt in these vessels, to prepare them so that they might receive the divine thought. This is how soul, body and spirit came to be connected with one another in the human being. The manasic principle was poured into the human kama at that time. Then the human being was given budhi by other dhyanic spirits, and still later, others again gave him atman.
The potential which was there when the human being appeared as lunar soul, only appearing in its fullness by the end of evolution, is atman. The manasic shone out first in the lunar human being. This spark of the manasic was destined to bring budhi and atman to development in itself at a later time. The lunar human beings who came to the Earth in the middle of the Lemurian age, when their bodily house was ready to be inhabited and prepared to receive manas, are called pitris, which means 'fathers'. It therefore depended on how the pitris had developed earlier on, and when had they received the spark of manas. A pitri could also remain so far behind in evolution that in the middle of the Lemurian age he would not have reached the level of being able to connect with the human body and dhyanic spirit.
Evolutions always go in seven cycles. It is possible to lag behind a little in evolution at any stage in the seven cycles. Those who have remained behind will need to use the final phase to catch up on some things. We are thus able to distinguish seven classes of Moon pitris, according to the way in which they had lagged behind. These existed in the middle of the Lemurian race. Only the most highly evolved pitris were then able to incarnate. The others were not yet able to do anything with their bodies. Because of this new pitris were coming up all the time until the end of the Atlantean age and even into post-Atlantean times. To this day, pitris still incarnate in population groups that are at a very low level; one may also find quite childlike, little developed pitris among the lower levels of the population in our large cities. However, it is rare now for pitris to incarnate for the first time today. There are only few very young pitris who are still wholly governed by their kama.
Above these pitris there were others on the Moon who had not only reached the normal level but already gone for the kind of evolution which we are now aiming at; this was so that they might be leaders. Dhyanic spirits had to think for the pitris on the Moon, so that there were none on the Moon with independent thinking, nor any who were able to act independently. But the dhyanic spirits found individual pitris who were more willing instruments than others, as we now also see it in animals, for instance. These are guided by other thinking spirits, always one spirit per genus. Sophisticated dressage is nothing to surprise us, therefore. The thinking originates in another spiritual centre in that case.
During Moon evolution, some also proved more suitable tools for the dhyanic spirits. They were of two kinds, those in whom the astral body and those in whom the life body was the more willing tool. If the physical body had been available as a tool, they could have joined the ranks of dhyanic spirits, though as lesser dhyani with a more limited sphere of power. We can imagine, therefore, that apart from the seven classes of pitris two classes of them had developed to an even higher level. These were the solar pitris, with power over their astral body and their prana body.
On Earth, we thus have:
Firstly, pitris who had gone through the various stages of evolution to the highest which is normally reached; in the middle of the Lemurian age they began to go through a human evolution—Moon pitris.
Secondly, pitris who were half dhyanic, which means that by the middle of the Lemurian age they had come so far that they would very soon incarnate the higher divine principle in themselves—Sun pitris.
Thirdly, spirits who were already dhyanic. In the middle of the Lemurian age we have dhyanic spirits, manasic dhyani whose function it was to throw the spark of manas into the human being. Then we have those which threw the spark of budhi into the human being. These dhyani, which live on higher plane, are the ones which are called the buddhas in a higher sense, or Christos in Christian terms. They are the fourth dhyani, the budhi dhyani. They are real gods. We have now widened our horizon. The spark, which the budhi dhyani are there to give, can first of all be thrown into the solar pitris. Such a solar pitri, into whom the spark of budhi has been thrown, is called a bodhisattva.
At a much later time the spark of budhi was able to descend as far as the lunar pitris. The first lunar pitri who was filled with budhi and in whom human and godhead were united, was Jesus Christ. And there we have to consider that in Jesus Christ the budhi divinity had descended to the lowest level.
The budhi spark can descend as far as the kama manasic principle. The human being would then be a teacher. Buddha, Zarathustra, Krishna, Moses, Hermes and others were such teachers. Such individuals are born destined to be teachers. If the budhi influence went as far as kama itself, then the Christ principle had to descend into a body at a later time in life when it was already occupied by kama. That is how is was with Jesus who was only able to receive the Christ in his 30th year. If we consider the Jesus evolution, he had taken on karma by the very fact that kama was developed in him from the beginning. This had not been the case with the solar pitris; they were one level beyond kama. The lunar pitris had, however, started as purely kamic spirits and then begun to take on human Earthly karma. To be our brother, the Christ had to enter into a body carrying karma. The body, which was to receive the Christ, the budhi principle, had been configured by a higher chela of the third degree of initiation (Zarathustra). This body became the edifice for the godhead, the Christ.
Dhyanic spirits, too, are unable to bring thoughts to realization without prior preparation. And the human body had to be prepared before these spirits gave thinking to humanity.
| Lord of form | Jahveh elohim |
| Lord of life | Christos |
| Lord of conscious awareness |
Speaking of a trinity of the soul we have to say: Father, Mother and Son—Osiris, Isis, Horus.
Speaking of a trinity of the spirit, we have to say: Father, Word and Holy Spirit.
At a later time, trinity of the soul and trinity of the spirit were confounded.
Siebenter Vortrag
Wir haben betrachtet, was auf dem physischen Plan bei dem Menschen zur Wirkung kommt. Die Tendenz bei der Globenentwicklung zielt auf den physischen Plan. Der gegenwärtige, auf der mineralischen Stufe stehende Mensch mußte erst in den vorhergehenden Zuständen gewesen sein, um sein Sein auf dem physischen Plan vorzubereiten. Auf jedem Gebiete oder Plan muß man den Ausschnitt ansehen, auf den es ankommt. Was wir jetzt betrachten ist der eigentliche Mensch.
In den sieben aufeinanderfolgenden Zuständen des ersten Plancten (Saturn) ist der Mensch ein ganz unvollkommenes Gebilde, eine Art Maulbeerkugel, ein Gebilde, das sich immer mehr entwickelt. Erster Planet: Das Versinken des Bewußtseins in den Abgrund. An der Evolution des Menschen sind auch Wesen beteiligt, die schon früher Entwicklungen durchgemacht hatten und am Anfang dieser Erdenentwicklung schon dhyanische Wesenheiten waren, wie der Mensch es erst am Ende der 343 Stadien oder Etappen sein wird. Diese Wesenheiten hatten sich allerlei Kräfte errungen.
Die Menschen nehmen auf jeder ersten Hälfte eines Zyklus und geben dies wieder in der zweiten Hälfte. Und so wird in der ersten Hälfte des einen Zyklus das Mineralreich abgesondert, welches für die Menschen hinderlich ist; sie benutzen also die ganze Kraft, die sonst zur Weiterentwicklung dieses Reiches dienen würde, für sich, und später saugen sie es wieder auf. So wird das Mineralreich in der zweiten Hälfte des Zyklus durch den Menschen erlöst, metamorphosiert. Er gibt in der zweiten Hälfte dem Mineralreich, nachdem er es herausgesondert hat, die Errungenschaften seiner eigenen Entwicklung. Es gibt in der Entwicklung des Menschen nichts, was nicht unter der Metamorphose von Nehmen und Geben stehen würde. Das bedingt unser ethisches Verhalten im höchsten Grade. Alles, was wir uns aneignen, dürfen wir nur nehmen, um es später wieder zu geben.
Die dhyanischen Wesenheiten waren auf den früheren Stufen ihrer Entwicklung auch durch das Nehmen hindurchgegangen. Auf der Erde sind sie daher die gebenden Wesenheiten. Sie waren von Anfang an die eigentlichen Bildner, Lenker, Ordner. Als sich die eine Maulbeer-Kugel (Saturn) in viele Kugeln spaltete, mußten solche dhyanischen Wesenheiten aus dieser einen Kugel viele Kugeln herausbilden. Auf der zweiten Stufe (Sonne) ordneten sie diese Kugeln nach Maß, Zahl und Gewicht. Auf der dritten Stufe (Mond) brachten sie zwischen dieselben das Gesetz der Wahlverwandtschaft, der Sympathie und Antipathie. Die Dhyanis der vierten Stufe (Erde) herrschen über Geburt und Tod, über das Karma; sie sind die Herren des Karma, die Lipikas, die erhaben sind über alles Nehmen, über Sympathie und Antipathie. Sie greifen ein auf der vierten Bewußtseinsstufe, auf der Stufe des Tagesbewußiseins. Immer neue und immer neue Bildner greifen ein auf der Evolutionsstufe, die der Mensch erlangt hat.
Verstehen wir, worin die Wesenheit der Bildner besteht: Die Wesenheiten auf der menschlichen Stufe empfangen und geben abwechselnd. Wir können nur das geben, was wir vorher empfangen haben, so daß der Mensch abwechselnd unterworfen ist der sogenannten Wahrnehmung und der Tätigkeit. Die Wahrnehmung steht unter dem Gesetz des Nehmens, die Tätigkeit unter dem Gesetz des Gebens. Das Gesetz der Bildner aber ist das Gesetz des Offenbarens. Ihre Tätigkeit nennt man die offenbarende Tätigkeit. (Das Anordnen der Welt nach Maß, Zahl und Gewicht, nach Sympathie und Antipathie, das Scheiden in Gut und Böse und so weiter).
Es besteht ein großer Unterschied zwischen diesen sich offenbarenden Wesenheiten und uns Menschen. Die menschliche Evolution, für sich allein betrachtet, ging so vor sich, daß der Mensch anfangs in den Abgrund untergetaucht war (physisch als Kugel erschien), dann folgte die Anordnung nach Maß, Zahl und Gewicht und so weiter. Auf jeder nächsthöheren Entwicklungsstufe wird der Mensch auch zu gleicher Zeit geistiger. Wenn wir beim Menschen in der Evolution von außen nach innen gehen, kommen wir zu den höheren Fähigkeiten. |
Wir haben gesagt, daß der Mensch sich zu dem Prinzip der Brüderlichkeit hinauf entwickelt. Heute, auf der vierten Stufe, kommt Manas heraus, und Budhi und Atma sind veranlagt. Auf einer späteren Stufe kommt auch Budhi und auf einer noch späteren auch Atma heraus. Wenn sich dann von außen die Brüderlichkeit um ihn herumgliedert, indem er sich von innen nach außen entwickelt, dann setzt er diese Prinzipien von außen an in demselben Maße, wie sie sich von innen heraus entwickeln. Zum Beispiel: der Mensch hat Manas entwickelt, und in der Veranlagung fängt Budhi an aufzuleuchten. Er gestaltet, indem er Budhi entwickelt, seinen ganzen Astralkörper um, und es entwickelt sich der andere Pol des Kama (Budhi). Das Kama, das ihn früher innerlich erfüllte, das früher alles nach innen gezogen hat, wird nach außen gehen und umgibt ihn als Budhi. Das ist eine Inversion, die Umkehrung des Astralen. Alles Kama wird von wohlwollenden, .nach außen gerichteten Kräften empfangen. Dann erscheint Atma in Budhi. Darauf geht dieselbe Umwandlung nach außen mit dem Ätherkörper vor sich. Der Ätherkörper vermag nach außen zu wirken, er vermag nicht nur moralisch, segenbringend, sondern magisch zu wirken; er bekommt dann magische Kräfte, Lebenskräfte. Durch das Wirken von Atma und Budhi wird der Mensch nach außen ergossen. Er verbreitet sich segenspendend nach außen. Bei einer höherentwickelten Bruderloge besteht die Fähigkeit, magisch nach außen zu wirken und den Lebensäther zu beeinflussen.
Das nächste ist die Stufe, auf der das Atma, das göttliche Selbst hinausleuchten wird. Der Mensch wird sich dann bewußt, nicht nur zur Erde zu gehören, sondern zur ganzen Welt. Er bekommt das Logosbewußtsein. Er wird weltschöpferisch, denn es erwacht in ihm die Fähigkeit, das Physische ebenso zu beherrschen, wie er vorher die Lebenskraft beherrscht hat. Der Mensch hat sich zuerst von außen nach innen entwickelt; dann entwickelt er sich von innen nach außen. Ist der Mensch so weit, daß er den äußersten Umkreis zu beherrschen vermag, dann ist er zu einer dhyanischen Wesenheit geworden. Ohnmächtig war er im Anfang, was seine Wirksamkeit betrifft, jetzt wird er allherrschend ... [Lücke in den Aufzeichnungen).
In der Mitte der lemurischen Zeit wirkten auch dhyanische Wesenheiten. Sie hatten in sich beschlossen, den Funken eigentlichen Geisteslebens mit dem, was physischer Körper ist, zu verbinden. Schaffen im Physischen konnten sie von Anfang an. Aber das Manasische konnten sie nicht früher in das Physische geben, bevor sie im Physischen Maß, Zahl und Gewicht, Wahlverwandtschaft, Sympathie und Antipathie geschaffen hatten. Jetzt, bei der Einführung von Geburt und Tod, hatten sie die Möglichkeit, das Manasische mit dem physischen Körper zu verbinden, so daß der physische Körper zu denken vermochte. Auf dem Monde konnten sie dem Mondmenschen Kama einpflanzen. Die dhyanischen Wesenheiten sind so weit in die Materie heruntergestiegen bei ihrem Schaffen, daß sie den manasischen Funken tropfenweise hineingießen konnten in das, was sie früher vorbereitet hatten. Das Körperliche konnte jetzt den Funken des Denkens aufnehmen.
Wenn der Körper nur die eine Evolution durchgemacht hätte, wäre er imstande gewesen, ein außerordentlich gewaltiger Denker zu werden. Nun sind aber die Menschen vom Monde mit einem bis zur höchsten Vollkommenbheit ausgestaltetem Kama zur Erde herübergekommen.
Die allererste Entwicklung: Die dhyanischen Wesenheiten formen aus dem Stoff heraus den physischen Körper des Menschen, unter Anteilnahme der Menschen, die als Mondseelen mit der kamischen Entwicklung herübergekommen sind (Pitris). Sie arbeiten auch im Körper, aber ihre weitere Entwicklung wird bewirkt dadurch, daß die Bildner mit ihnen den Körper um eine Stufe höher hinaufheben, als sie auf dem Monde waren.
Wären die Dhyanis allein tätig, die aus der jungfräulichen Materie heraus den Körper bilden, so würden die Menschen denkende Automaten werden. Daß aber die Menschen warmherzige, Sympathie und Antipathie empfindende Wesen sind, das haben die Mondpitris bewirkt. Die jungfräuliche Materie wird bearbeitet auf der einen Seite durch die sich offenbarenden Dhyan-Chohans, auf der andern Seite durch die sich in der Mitte der lemurischen Zeit damit verbindenden Mondpitris. So werden Menschen geschaffen, die denken können und auch Sympathien und Antipathien an die Gedanken heften können.
Der Mensch ist so eine denkende Seele geworden, die in einem Körper wohnt. Auf dem Monde war er eine Seele in einem Körper. Das, was man das Ego nennt, ist von Anfang an als seelisches Wesen vorhanden gewesen und durch die Entwicklung auf dem dritten Planeten hindurchgegangen.
Auf dem vierten Planeten nimmt das Ego zum Seelischen noch das Manasische, das Geistige in sich auf. Vorher war das Ego das allerhöchste, jetzt nimmt es noch das Manasische auf. Wir haben es von jetzt an mit einem geistbegabten Ego zu tun. Vorher nannte man das Ego Ahamkara, das, was jetzt die Hülle des geistigen Egos ist. Wenn der Mensch heute zu sich Ich sagen kann, so rührt diese Fähigkeit von der Mitte der lemurischen Zeit her. Jeder Mensch war vorher ein Gottesgedanke. Die Seele hatte sich schon durch drei Zustände hindurch entwickelt. Der Gottesgedanke vereinigte sich mit der Seele in der Mitte der lemurischen Zeit zu einer geistbegabten Seele.
Was in uns arbeitet, dieses eigentliche Ewige in uns, war zuerst der Gottesgedanke in uns. Wir ruhten zunächst im Schoße der Gottheit. Die Bildner haben von Anfang an für diesen Gottesgedanken Gefäße vorbereitet, an denen wir selbst mitarbeiten durften. Die Seelen haben diese Gefäße bewohnt, um sie für die Aufnahme des Gottesgedanken vorzubereiten. So wurden im Menschen Seele, Körper und Geist verbunden. Damals ist das Manasische in das Kama des Menschen hineingegossen worden. Dann wurde ihm von anderen dhyanischen Wesenheiten Budhi beschert und später von noch anderen Atma.
Was veranlagt war, als der Mensch als lunarische Seele erschien, was erst am Ende der Entwicklung vollkommen erscheint, ist Atma. In dem lunarischen Menschen leuchtet zuerst das Manasische auf. Dieser Funke des Manasischen ist bestimmt, später Budhi und Atma in sich zur Entwicklung zu bringen. Die lunarischen Menschen, die in der Mitte der lemurischen Zeit die Erde betraten, als ihr körperliches Haus zum Bewohnen fertig und bereit war, Manas zu empfangen, werden Pitris, Väter genannt. Es hängt also davon ab, wie die Pitris sich früher entwickelt haben, wann sie den Funken des Manas empfangen haben. Ein Pitri kann auch so weit in der Entwicklung zurückbleiben, daß er in der Mitte der lemurischen Zeit noch nicht die Stufe erreicht hat, auf der er sich mit dem menschlichen Körper und dem dhyanischen Geist verbinden kann.
Nun verlaufen alle Evolutionen in sieben Zyklen. Auf jeder Stufe der sieben Zyklen ist die Möglichkeit, hinter der normalen Entwicklung ein wenig zurückzubleiben. Die Zurückbleibenden werden die letzte Phase benutzen müssen, um etwas von den Vorhergehenden nachzuholen. So können wir sieben Klassen von Mondpitris unterscheiden, je nachdem sie zurückgeblieben waren. Diese waren in der Mitte der lemurischen Zeit vorhanden. Damals konnten sich nur die höchstentwickelten Pitris inkarnieren, die anderen konnten noch nichts anfangen mit ihren Körpern. Daher rückten immer neue Pitris nach, bis in das Ende der atlantischen Zeit hinein, ja sogar bis in die nachatlantische Zeit hinein. Auch jetzt finden noch Inkarnationen von Pitris in sehr niedrigstehenden Völkerschaften statt, auch wohl in der tiefstehendsten Bevölkerung unserer großen Städte findet man noch ganz kindliche, wenig entwickelte Pitris. Es gibt aber doch jetzt selten solche, die zum ersten Male in die Inkarnation eintreten. Nur wenige ganz junge Pirtris kommen vor, die noch ganz von ihrem Kama beherrscht werden.
Über diesen Pitris hat es auf dem Monde auch solche gegeben, die nicht nur das Normale erreicht haben, sondern schon die Entwicklung angestrebt haben, die wir jetzt anstreben, um führende Wesenheiten zu werden. Auf dem Mond mußten für die Pitris dhyanische Wesenheiten denken, so daß es auf dem Monde weder selbständig denkende, noch selbständig handelnde Wesenheiten gab. Aber die dhyanischen Wesenheiten fanden in einzelnen Pitris ein willigeres Instrument als in anderen, wie wir es zum Beispiel jetzt auch bei den Tieren finden. Diese werden alle durch andere denkende Wesen gelenkt, je eine Gattung durch ein Wesen. Deshalb ist eine hochgradige Dressur nichts Erstaunliches. Das Denken geht da von einem anderen geistigen Zentrum aus.
Innerhalb der Mondentwicklung wurden einzelne Wesen geeignetere Werkzeuge für die dhyanischen Wesenheiten. Zweierlei Arten kamen in Betracht: die, bei denen das willigere Werkzeug der Astralkörper war, und die, bei denen das willigere Werkzeug der Lebenskörper war. Wenn nämlich der physische Körper als Werkzeug bereit gewesen wäre, hätten sie eintreten können in die Schar der dhyanischen Wesenheiten, allerdings als niedere Dhyanis mit einer geringeren Machtsphäre. Wir können uns daher denken, daß außer den sieben Klassen von Pitris noch zwei höhere Klassen von Pitris auf dem Monde sich entwickelt hatten, jene, die die Macht hatten über ihren Astralkörper und ihren Pranakörper. Das waren die solarischen Pirris.
Wir haben also auf der Erde:
Erstens: die Pitris, die die verschiedenen Stufen der Entwicklung durchgemacht haben bis zur höchsten normalen; sie fangen in der Mitte der lemurischen Zeit an, eine menschliche Evolution zu durchlaufen -— Mongpitris;
Zweitens: Pitris, welche halb dhyanisch sind, die also in der Mitte der lemurischen Zeit so weit waren, daß sie in kurzer Zeit das höhere Göttliche in sich inkarnieren — Sonnenpitris;
Drittens: diejenigen Wesenheiten, welche schon dhyanische Wesen waren.
Wir betrachten in der Mitte der lemurischen Zeit die dhyanischen Wesenheiten, die manasischen Dhyanis, die tätig sind, um den Funken des Manas in den Menschen hineinzuwerfen. Dann betrachten wir solche, die den Funken des Budhi in den Menschen hineinwerfen. Diese Dhyanis, die auf einem höheren Plane leben, die den Funken des Budhi stufenweise in den Menschen hineinwerfen, nennt man eigentlich in höherem Sinne die Buddhas, oder im Christentum Christos. Diese sind die vierten Dhyanis, die BudhiDhyanis. Das sind wirkliche Götter. Nun haben wir unseren Blick erweitert. Der Funke, den die Budhi-Dhyanis zu geben haben, kann zuerst in die Solarpitris hineingeworfen werden. Ein solcher Solarpitri, in welchen der Funke des Budhi hineingeworfen wird, nennt man einen Bodhisattva.
Erst in viel späterer Zeit kann der Funke des Budhi bis zu den lunarischen Pitris heruntersteigen. Der erste lunarische Pitri, der mit Budhi erfüllt war, in dem Mensch und Gottheit vereinigt ist, das ist Jesus Christus. Und da kommt in Betracht, daß bei Jesus Christus die Budhi-Gottheit am tiefsten gestiegen ist.
Der Funke des Budhi kann bis in das Kama-Manasische hinabsteigen. Dann wird der Mensch Lehrer. Solche Lehrer waren Buddha, Zarathustra, Krishna, Moses, Hermes und so weiter. Diese Menschen werden geboren mit dem Ziel, Lehrer zu werden. Geht nun die Beeinflussung des Budhi bis zu dem Kama selbst, so muß in einem späteren Zeitpunkt des Lebens das Christus-Prinzip in einen schon von Kama besetzten Körper hinuntersteigen. So war es bei Jesus, der erst im 30. Jahre den Christus aufnehmen konnte. Insofern wir die Jesus-Entwicklung betrachten, hatte dieser schon dadurch, daß in ihm Kama von Anfang an entwickelt war, Karma auf sich geladen. Das war bei den solarischen Pitris nicht der Fall, die waren eine Stufe über Kama hinaus. Die lunarischen Pitris hatten aber angefangen als bloße kamische Wesenheiten und fingen dann an, das menschliche Erdenkarma auf sich zu laden. Wollte Christus unser Bruder werden, mußte er in den Karma-beladenen Körper steigen. Der Körper zur Aufnahme des Christus, des Budhi-Prinzips, war gestaltet worden durch einen höheren Chela des dritten Grades der Initiation (Zarathustra). Dieser Körper wurde zum Gebäude der Gottheit, des Christus gemacht.
Auch dhyanische Wesenheiten können keinen Gedanken realisieren, wenn dies nicht vorher vorbereitet wurde. So mußte der Körper des Menschen vorbereitet werden, ehe diese Wesenheiten dem Menschen das Denken gaben.
Herr der Form: Jahve-Elohim
Herr des Lebens: Christos
Herr des Bewußtseins
Wenn wir von einer Dreifaltigkeit der Seele sprechen, müssen wir Vater, Mutter und Sohn sagen: Osiris, Isis, Horus.
Wenn wir von einer Dreifaltigkeit des Geistes sprechen, müssen wir von Vater, Wort und Heiliger Geist sprechen.
Später entstand eine Konfundierung der seelischen mit der geistigen Dreifaltigkeit.
Seventh Lecture
We have considered what has an effect on human beings on the physical plane. The tendency in the development of the globes is toward the physical plane. Human beings, who are currently at the mineral stage, first had to be in the previous states in order to prepare their existence on the physical plane. In every field or plane, one must look at the section that is important. What we are now considering is the actual human being.
In the seven successive states of the first plane (Saturn), the human being is a completely imperfect entity, a kind of mulberry ball, an entity that is constantly developing. First planet: The sinking of consciousness into the abyss. Beings who had already undergone earlier developments and were already dhyanic entities at the beginning of this earth development, as humans will only be at the end of the 343 stages or phases, are also involved in the evolution of humans. These entities had acquired all kinds of powers.
Humans take in the first half of each cycle and give it back in the second half. And so, in the first half of one cycle, the mineral kingdom, which is a hindrance to humans, is separated; they use all the power that would otherwise serve to further the development of this kingdom for themselves, and later they absorb it again. Thus, in the second half of the cycle, the mineral kingdom is redeemed, metamorphosed by humans. In the second half, after separating it out, humans give the mineral kingdom the achievements of their own development. There is nothing in human development that is not subject to the metamorphosis of taking and giving. This determines our ethical behavior to the highest degree. Everything we acquire, we may only take in order to give it back later.
The dhyanic beings had also gone through the stage of taking in the earlier stages of their development. On Earth, they are therefore the giving entities. From the beginning, they were the actual creators, guides, and organizers. When the one mulberry sphere (Saturn) split into many spheres, such Dhyanic entities had to form many spheres out of this one sphere. On the second stage (Sun), they arranged these spheres according to size, number, and weight. On the third stage (Moon), they brought the law of elective affinity, sympathy, and antipathy between them. The Dhyanis of the fourth stage (Earth) rule over birth and death, over karma; they are the lords of karma, the Lipikas, who are exalted above all taking, above sympathy and antipathy. They intervene at the fourth stage of consciousness, the stage of daytime consciousness. Ever new and ever new formers intervene at the stage of evolution that man has attained.
Let us understand what the essence of the formers consists of: the entities at the human stage alternately receive and give. We can only give what we have previously received, so that man is alternately subject to so-called perception and activity. Perception is subject to the law of taking, activity to the law of giving. But the law of the formers is the law of revealing. Their activity is called the revealing activity. (The ordering of the world according to measure, number, and weight, according to sympathy and antipathy, the division into good and evil, and so on).
There is a great difference between these revealing beings and us humans. Human evolution, considered in isolation, proceeded in such a way that humans were initially submerged in the abyss (appearing physically as spheres), followed by arrangement according to measure, number, and weight, and so on. At each successive stage of development, humans also become more spiritual at the same time. If we go from the outside to the inside in human evolution, we arrive at the higher faculties.
We have said that humans develop toward the principle of brotherhood. Today, at the fourth stage, Manas emerges, and Budhi and Atma are predisposed. At a later stage, Budhi also emerges, and at an even later stage, Atma. When brotherhood then forms around him from the outside, as he develops from the inside out, he applies these principles from the outside to the same extent that they develop from the inside. For example: the human being has developed Manas, and Budhi begins to shine in his predisposition. By developing Budhi, he transforms his entire astral body, and the other pole of Kama (Budhi) develops. The Kama that previously filled him internally, that previously drew everything inward, will go outward and surround him as Budhi. This is an inversion, the reversal of the astral. All Kama is received by benevolent, outward-directed forces. Then Atma appears in Budhi. The same transformation then takes place outwardly with the etheric body. The etheric body is able to act outwardly, not only morally and beneficially, but also magically; it then acquires magical powers, life forces. Through the workings of Atma and Budhi, the human being is poured outwards. He spreads himself outwards in a beneficial way. In a more highly developed brotherhood, there is the ability to work magically outwards and influence the life ether.
The next stage is that at which the Atma, the divine Self, will shine forth. The human being then becomes aware that he belongs not only to the earth, but to the whole world. He gains Logos consciousness. He becomes a creator of the world, for the ability to master the physical awakens in him, just as he previously mastered the life force. The human being first developed from the outside in; then he develops from the inside out. When human beings have reached the point where they are able to master the outermost circle, they have become dhyanic beings. In the beginning they were powerless in terms of their effectiveness, but now they become all-powerful ... [gap in the records).
In the middle of the Lemurian period, dhyanic beings were also active. They had decided within themselves to connect the spark of actual spiritual life with what is the physical body. They were able to create in the physical realm from the beginning. But they could not give the manasic into the physical realm before they had created measure, number, and weight, elective affinity, sympathy, and antipathy in the physical realm. Now, with the introduction of birth and death, they had the opportunity to connect the manasic with the physical body, so that the physical body was able to think. On the Moon, they were able to implant Kama in the Moon Man. The Dhyanic Beings descended so far into matter in their work that they were able to pour the manasic spark drop by drop into what they had previously prepared. The physical body was now able to receive the spark of thought.
If the body had undergone only this one evolution, it would have been capable of becoming an extraordinarily powerful thinker. But now the people of the Moon have come to Earth with a Kama developed to the highest perfection.
The very first development: the Dhyanic beings form the physical body of the human being out of matter, with the participation of the human beings who have come over as lunar souls with the kamaic development (Pitris). They also work in the body, but their further development is brought about by the fact that the formers raise the body with them one step higher than they were on the Moon.
If the Dhyanis alone were active in forming the body out of virgin matter, humans would become thinking automatons. But the fact that humans are warm-hearted beings capable of sympathy and antipathy is the work of the Moon Pitris. The virgin matter is worked on, on the one hand, by the revealing Dhyan-Chohans and, on the other hand, by the Moon Pitris who connected with it in the middle of the Lemurian period. In this way, human beings are created who can think and who can also attach sympathies and antipathies to their thoughts.
Human beings have thus become thinking souls dwelling in a body. On the moon, they were souls in a body. What we call the ego has been present from the beginning as a soul being and has undergone development on the third planet.
On the fourth planet, the ego takes in the manasic, the spiritual, in addition to the soul. Previously, the ego was the highest, but now it takes in the manasic as well. From now on, we are dealing with a spiritually gifted ego. Previously, the ego was called Ahamkara, which is now the shell of the spiritual ego. If human beings today can say “I” to themselves, this ability stems from the middle of the Lemurian epoch. Every human being was previously a thought of God. The soul had already developed through three states. In the middle of the Lemurian epoch, the thought of God united with the soul to form a spiritually gifted soul.
What works within us, this eternal essence within us, was first the divine thought within us. We initially rested in the bosom of the deity. From the beginning, the creators prepared vessels for this divine thought, in which we ourselves were allowed to participate. The souls inhabited these vessels in order to prepare them to receive the divine thought. Thus, the soul, body, and spirit were united in the human being. At that time, the Manasic was poured into the Kama of human beings. Then Budhi was bestowed upon them by other Dhyanic beings, and later Atma by still others.
What was predisposed when human beings appeared as lunar souls, what only appears complete at the end of development, is Atma. In lunar human beings, the Manasic shines forth first. This spark of the manasic is destined to bring Budhi and Atma into being later on. The lunar humans who entered the earth in the middle of the Lemurian period, when their physical house was ready and prepared to receive Manas, are called Pitris, fathers. It therefore depends on how the Pitris developed earlier, when they received the spark of Manas. A Pitri can also lag so far behind in development that by the middle of the Lemurian epoch he has not yet reached the stage where he can connect with the human body and the Dhyanic spirit.
Now, all evolutions proceed in seven cycles. At each stage of the seven cycles, there is the possibility of lagging a little behind the normal development. Those who lag behind will have to use the last phase to catch up with those who have gone before them. Thus, we can distinguish seven classes of Moon Pitris, depending on how far behind they were. These were present in the middle of the Lemurian epoch. At that time, only the most highly developed Pitris were able to incarnate; the others could not yet do anything with their bodies. Therefore, new Pitris kept coming until the end of the Atlantean epoch, and even into the post-Atlantean epoch. Even now, incarnations of Pitris still take place in very low-level peoples, and even in the lowest-level populations of our large cities, one can still find very childlike, undeveloped Pitris. However, there are now rarely any who are incarnating for the first time. Only a few very young Pitris occur who are still completely dominated by their kama.
Among these Pitris on the moon, there were also those who had not only achieved the normal level, but had already striven for the development that we now strive for in order to become leading beings. On the moon, dhyanic beings had to think for the Pitris, so that there were no independently thinking or acting beings on the moon. But the dhyanic beings found in some Pitris a more willing instrument than in others, as we now find, for example, in animals. These are all guided by other thinking beings, each species by one being. Therefore, a high degree of training is not surprising. Thinking originates from another spiritual center.
During the development of the moon, individual beings became more suitable tools for the dhyanic beings. Two types were considered: those whose more willing tool was the astral body, and those whose more willing tool was the life body. For if the physical body had been ready as a tool, they could have entered the ranks of the dhyanic beings, albeit as lower dhyanis with a lesser sphere of power. We can therefore imagine that, in addition to the seven classes of Pitris, two higher classes of Pitris had developed on the Moon, those who had power over their astral body and their pranic body. These were the solar Pirris.
So on Earth we have:
Firstly: the Pitris, who have gone through the various stages of development up to the highest normal; they begin to undergo human evolution in the middle of the Lemurian period — Mongpitris;
Second: Pitris who are half-Dhyanic, who in the middle of the Lemurian period had progressed so far that they incarnated the higher Divine within themselves in a short time — Sun Pitris;
Third: those beings who were already Dhyanic beings.
In the middle of the Lemurian epoch, we consider the dhyanic beings, the manasic Dhyanis, who are active in throwing the spark of Manas into human beings. Then we consider those who cast the spark of budhi into human beings. These dhyanis, who live on a higher plane and gradually cast the spark of budhi into human beings, are actually called Buddhas in a higher sense, or Christos in Christianity. These are the fourth dhyanis, the budhi-dhyanis. These are real gods. Now we have broadened our view. The spark that the Budhi-Dhyanis have to give can first be cast into the Solar Pitris. Such a Solar Pitri, into which the spark of Budhi is cast, is called a Bodhisattva.
Only much later can the spark of Budhi descend to the Lunar Pitris. The first lunar Pitri who was filled with Budhi, in whom man and deity are united, is Jesus Christ. And here it should be noted that in Jesus Christ the Budhi deity rose to its deepest level.
The spark of Budhi can descend into the Kama-Manasic. Then the human being becomes a teacher. Such teachers were Buddha, Zarathustra, Krishna, Moses, Hermes, and so on. These people are born with the goal of becoming teachers. If the influence of the buddhi now extends to the kama itself, then at a later point in life the Christ principle must descend into a body already occupied by kama. This was the case with Jesus, who was only able to receive the Christ in his 30th year. Insofar as we consider the development of Jesus, he had already incurred karma because Kama was developed in him from the beginning. This was not the case with the solar Pitris, who were one step beyond Kama. The lunar Pitris, however, had begun as mere kamic beings and then began to take on human earthly karma. If Christ wanted to become our brother, he had to enter the karma-laden body. The body to receive Christ, the buddhi principle, had been formed by a higher chela of the third degree of initiation (Zarathustra). This body was made into the building of the deity, Christ.
Even dhyanic entities cannot realize a thought unless it has been prepared beforehand. Thus, the human body had to be prepared before these entities could give humans the ability to think.
Lord of Form: Yahweh-Elohim
Lord of Life: Christos
Lord of Consciousness
When we speak of a trinity of the soul, we must say Father, Mother, and Son: Osiris, Isis, Horus.
When we speak of a trinity of the spirit, we must speak of Father, Word, and Holy Spirit.
Later, a confusion arose between the soul trinity and the spirit trinity.