| 115. Wisdom of Man, of the Soul, and of the Spirit: At the Portals of the Senses
03 Nov 1910, Berlin Tr. Samuel P. Lockwood, Loni Lockwood Rudolf Steiner |
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| We have explained that sensation is fundamentally a surging of desire right up to the boundary of the soul life, while feeling remains farther within, where desire wears off. What do we find at the end of desire, there where the soul life achieves satisfaction within itself? We find feeling. So when desire achieves its end in satisfaction within the soul life, feeling comes into being. |
| There you have an experience of distress brought about by your feeling of dissatisfaction. There is one case, however, in which our reasoning does not reach a decision, nor does desire end in satisfaction, and yet no feeling of distress arises. |
| Our frame of mind, our happiness or distress, depends upon the manner in which our visualizations act as independent beings in the soul, upon the significance of boredom, and so forth. |
| 115. Wisdom of Man, of the Soul, and of the Spirit: At the Portals of the Senses
03 Nov 1910, Berlin Tr. Samuel P. Lockwood, Loni Lockwood Rudolf Steiner |
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Today our lecture will again be preceded by the recitation of a poem intended to illustrate various matters that I shall discuss today and tomorrow. This time we are dealing with a poem by one whom we may call a non-poet because, as compared with his other spiritual activity, this poem appears as a by-product, written for an occasion. It is, therefore, a soul manifestation that in a sense did not proceed from the innermost impulses of the soul. Precisely this fact will bring clearly to light a number of points connected with our subject. The poem is by the philosopher, Hegel, and concerns certain phases of mankind's initiation. Eleusis To Hölderlin
In the last two lectures it was stated that in studying the soul life we find it filled out up to its boundaries principally by reasoning and the experiences of love and hate, the latter, as we showed, being connected with desire. Now, it might seem as though this statement ignored the most important factor, the very element through which the soul experiences itself most profoundly in its inner depths, that is, feeling. It might seem as though the soul life had been characterized precisely by what is not peculiar to it, and as though no account had been taken of what surges back and forth, up and down in the soul life, investing it with its character of the moment, the life of feeling. We shall see, however, that we can best understand the dramatic phases of the soul life if we approach the subject of feeling by starting from the two elements mentioned. Again we must begin with simple facts of the soul life, and these are the sense experiences that enter through the portals of our senses, penetrating the soul life, and there carrying on their existence. On the one hand, the waves of the soul life surge to the portals of the senses and thence take back into it the results of the sense perceptions, which then live on independently in the soul. Compare this fact with the other one: that everything comprised in the experiences of love and hate, deriving from desire, also arise in the inner soul life itself, as it were. Desires seem to arise in the center of the soul life, and even to a superficial observer they appear to lead to love and hate. Desires themselves, however, are not originally to be found in the soul. They arise at the portals of the senses. Consider that first of all. Think of the everyday life of the soul. In observing yourself thus you will notice how the expressions of desire arise in you through contact with the outer world. So we can say that by far the greatest portion of the soul life is achieved at the boundary of the sense world, at the portals of the senses. This must be thoroughly understood, and we will best be able to grasp it by representing in a sort of diagram what we recognize as fact. We will be able to characterize the intimacies of the soul life by imagining it as filling out a circle.  Let us imagine, then, that the content of the soul life is represented by what the circle encloses, and further imagine our sense organs as a sort of portals, as openings leading to the outer world, in the manner set forth in the lectures on Anthroposophy. If we now consider what is to be observed only within the soul, we should have to represent it graphically by showing the flood surging from the center in all directions and expressing itself in the phenomena of love and hate. Thus the soul is entirely filled by desires, and we find this flood surging right up to the portals of the senses. The question now arises as to what it is that we experience when a sense experience occurs. What takes place when we experience a tone through the ear, a smell through the nose? Let us for the moment disregard the content of the outer world. Call to mind once more, on the one hand, the actual moment of sense perception, that is, the intercommunication with the outer world. Relive vividly the moment during which the soul experiences itself within, so to speak, while having a color or tone experience of the outer world through the portals of the senses. On the other hand, remember that the soul lives on in time, retaining as recollected visualizations what it acquired through the sense experience in question. Here we must sharply differentiate between what the soul continues to carry along as permanent experience of the recollected visualizations and the experience of the activity of the sense perception, otherwise we should stray into thought processes like Schopenhauer's. Now we ask, “What happened in that moment when the soul was exposed to the outer world through the portals of the senses?” When you consider that the soul, as experience directly reveals, is really filled with the flood of desires, and you ask what it actually is that flows to the portals of the senses when the soul lets its own inner being surge there, you find it to be the desires themselves. This desire knocks at the gate; at this moment it actually comes in contact with the outer world, and while doing so it receives a seal imprint, as it were, from the other side. When I press a seal with a crest into wax, what remains of the seal in the wax? Nothing but the crest. You could not maintain that what remains does not tally with what had acted from without. That would not be unprejudiced observation, but Kantianism. Unless you are discussing external matter you cannot say that the seal itself does not enter the wax, but rather, you must consider the point at issue: the crest is in the wax. The important thing is what opposes the crest in the seal and into which the crest has stamped itself. Just as the seal yields nothing out of itself but the crest, so the outer world furnishes nothing but the imprint. But something must oppose the seal if an imprint is to come about. You must therefore think of it so that in what opposes the sense experience an imprint has formed from without, and this we carry with us, this imprint come into being in our own soul life. That is what we take along, not the color or the tone itself, but what we have had in the way of experiences of love and hate, of desires. Is that altogether correct? Could there be something directly connected with a sense experience, something like a desire that must press outward? Well, if nothing of the sort existed you would not carry the sense experience with you in your subsequent soul life; no memory visualization would form. There is, indeed, a psychic phenomenon that offers direct proof that desire always makes contacts outward from the soul through the portals of the senses, whether the perceptions be those of color, smell, or hearing; that is the phenomenon of attention. A comparison between a sense impression during which we merely stare unseeing and one to which we give our attention shows us that in the former case the impression cannot be carried on in the soul life. You must respond from within through the power of attention, and the greater the attention, the more readily the soul retains the memory visualization in the further course of life. Thus the soul, through the senses, comes in touch with the outer world by causing its essential substance to penetrate the outermost bounds, and this manifests itself in the phenomenon of attention. In the case of direct sense experience the other element pertaining to the soul life, reasoning, is eliminated. That is exactly what characterizes a sense impression; the capacity for reasoning as such is eliminated. Desire alone prevails, for the sense impression of red is not the same as the sense perception of red. A tone, a perception of color or a smell to which you are exposed, comprises only a desire, recorded through attention; judgment is suppressed in this case. Only one must have clearly in mind the necessity of drawing a sharp boundary line between sense perception and what follows it in the soul. If you stop at the impression of a color you are dealing with just that—a color impression without judgment. Sense impressions are characterized by an operation of the attention that rules out a verdict as such, desire alone holding sway. When you are exposed to a color or a tone, nothing remains in this condition of being exposed but desire; judgment is suppressed. The sense impression of red is not the same as the sense perception of red. In a tone, in the impression of a color, in a smell to which you expose yourself, only desire is present, recorded by attention. Attention, then, manifests itself as a special form of desire. But at the moment when you say “red is ...” you have already judged: reasoning has come into play. One must always remember to make that distinction between sense perception and sense sensation. Only when you stop at the impression (say, of a color) are you dealing with a mere correspondence between the desire of the soul and the outer world. What takes place at this meeting of desire in the soul and the outer world? In distinguishing between sense perceptions and sense sensations we designated the former as experiences encountered at the moment of being exposed to them, the latter, as what remains. Now, what do we find a sense sensation to consist of? A modification of desire. Along with the sense sensation we carry what swirls and surges as a modification of desire, the objects of desire. We have seen that sense sensation arises at the boundary between the soul life and the outer world, at the portals of the senses. We say of a sense experience that the force of desire penetrates to the surface. But let us suppose that the force of desire did not reach the boundary of the outer world but remained within the soul, that it wore off within the soul life itself, as it were, that it remained an inner condition, not penetrating to a sense portal. What would happen in that case? When the force of desire advances and is then compelled to withdraw into itself, inner sensation,1 or feeling arises. Sense sensation, or outer sensation, comes about only when the withdrawal is effected from without through a counterthrust at the moment of contact with the sense world. Inner sensation (feeling) arises when desire is not pushed back by a direct contact with the outer world but when it is turned back into itself somewhere within the soul before reaching the boundary. That is the way inner sensation, feeling, arises. Feelings are, in a way, introverted desires, desires pushed back into themselves. Thus inner sensation, feeling, consists of halted desires that have not surged to the soul's boundary but live within the soul life, and in feeling, too, the soul substance consists essentially of desire. So feelings as such are not an additional element of the soul life, but substantial, actual processes of desire taking place in the soul life. Let us keep that in mind. Now we will describe a certain aspect of the two elements of the soul life, reasoning, and the experiences of love and hate originating in desire. It can be stated that everything in the soul arising from the activity of reasoning ends at a certain moment, but also, all that appears as desire comes to an end at a certain moment as well. When does the activity of reasoning cease? When the decision is reached, when the verdict is concluded in the series of visualizations that we then continue to carry with us as a truth. And the end of desire? Satisfaction. As a matter of fact, every desire seeks satisfaction, every reasoning activity, a decision. Because the soul life consists of these two elements—love and hate, and reasoning, imbued with a longing for satisfaction and decision respectively—we can deduce the most important fact connected with the soul life, that it streams toward decisions and satisfaction. Could we observe man's soul life in its fullness we should find these two currents striving for decisions and satisfaction. By studying his life of feeling we find the origins of many feelings in a great variety of satisfactions and decisions. Observe, for example, those phenomena within the life of feeling that come under the head of concepts like impatience, hope, longing, doubt, even despair, and you have points of contact between these terms and something spiritually tangible. You perceive that the origins of soul processes like impatience, hope, longing, and so forth, are nothing but different expressions of the constantly flowing current in its striving for satisfaction of the forces of desire and for decisions through the forces of visualization. Try to grasp the essence of the feeling of impatience. You will sense vividly that it contains a striving for satisfaction. Impatience is a desire flowing along with the current of the soul, and it does not cease till it terminates in satisfaction. Reasoning powers hardly come into play there. Or take hope. In hope you will readily recognize the continuous current of desires, but of desires that, unlike those of impatience, are permeated by the other element of the soul life, that is, a tendency of the reasoning powers toward a decision. Because these two elements precisely balance in this feeling, like equal weights on a scale, the feeling of hope is complete in itself. The desire for satisfaction and the prospect of a favorable decision are present in exactly equal measure. A different feeling would arise were a desire, striving for satisfaction, to combine with a reasoning activity incapable of bringing about a decision. That would be a feeling of doubt. Similarly, we could always find a curious interplay of reasoning and desire in the wide realm of the feelings, and if there remain feelings in which you don't find these two elements, seek further till you do find them. Taking reasoning capacity as one side of the soul life, we find that it ends with the visualization, but the value a visualization has for life consists in its being a truth. The soul of itself cannot judge truth; the basis of truth is inherent. Everyone must feel this if he compares the characteristics of the soul life with what is to be acquired through truth. What we are wont to call reasoning capacity in connection with the soul life could also be designated reflection; yet by reflecting we do not necessarily arrive at the right decision. The verdict becomes correct through our being lifted out of our soul, for truth lies without, and the decision is the union with truth. For this reason decisions are an element foreign to the soul. Turning to the other element, surging in as from unknown sources toward the center of the soul life and spreading in all directions, we find the origin of desire again to lie primarily outside the soul life. Both desires and judgments enter the soul life from without. Within the soul life, then, satisfaction and the struggle for truth up to the moment of decision run their course, so it can be said that in relation to reasoning we are fighters within the soul life, in relation to desires, enjoyers. Decisions take us out of our soul life, but regarding our desires we are enjoyers, and the end of desires, satisfaction, lies within. In the matter of judgment we are independent, but the reverse is true of desires. In the latter case the inception does not occur in the soul, but satisfaction does. For this reason feeling, as an end, as satisfaction of desire, can fill the whole soul. Let us examine more closely what it is that enters the soul as satisfaction. We have explained that sensation is fundamentally a surging of desire right up to the boundary of the soul life, while feeling remains farther within, where desire wears off. What do we find at the end of desire, there where the soul life achieves satisfaction within itself? We find feeling. So when desire achieves its end in satisfaction within the soul life, feeling comes into being. That represents only one category of feelings, however. Another arises in a different manner, namely, through the fact that actually interrelationships exist in the depths of the soul life between the inner soul life and the outer world. Considered by itself, the character of our desires expresses itself in the fact that these are directed toward external things, but unlike sense perceptions they do not achieve contact with them. Desire, however, can be directed toward its objective in such a way as to act from a distance, as a magnetic needle points to the pole without reaching it. In this sense, then, the outer world enjoys a certain relationship to the soul life and exercises an influence within it, though not actually reaching it. Feelings can therefore also arise when desire for an unattainable object continues. The soul approaches an object that induces desire; the object is not able to satisfy it; desire remains; no satisfaction results. Let us compare this condition with a desire that achieves satisfaction; there is a great difference. A desire that has ended in satisfaction, that has been neutralized, has a health-giving influence on the soul life, but an unsatisfied desire remains imprisoned in itself and has a deleterious effect on the health of the soul. The consequence of an unsatisfied desire is that the soul lives in this unsatisfied desire, which is carried on because it was not fulfilled and because in the absence of its object a living relationship is maintained between the soul and what we may call a void. Hence, the soul lives in unsatisfied longing, in inner contexts not founded on reality, and this suffices to produce a baneful influence upon the health of the physical and spiritual life with which the soul is bound up. Desires that remain should be sharply distinguished from those that are satisfied. When such phenomena appear in obvious forms they are readily distinguished, but there are cases in which these facts are not at all easy to recognize. Referring now only to those desires that are wholly encompassed by the soul life, let us suppose a man faces an object; then he goes away and says the object had satisfied him, that he liked it; or else, it had not satisfied him and he disliked it. Connected with the satisfaction is a form of desire, no matter how thoroughly hidden, which was satisfied in a certain way, and in the case of the dislike the desire itself has remained. This leads us into the realm of aesthetic judgment. There is but one variety of feelings, and this is significantly characteristic of the soul life, that appears different from the others. You will readily understand that feelings, either satisfied or unsatisfied desires, can link not only with external objects but with inner soul experiences. A feeling of the kind we designated “satisfied desire” may connect with something reaching far into the past. Within ourselves as well we find the inceptions of satisfied or unsatisfied desires. Distinguish, for a moment, between desires provoked by external objects and those stimulated by our own soul lives. By means of outer experiences we can have desires that remain with us, and in the soul as well we find causes of satisfied or unsatisfied desires. But there are other tiny inner experiences in which we have an unfulfilled longing. Let us assume that in a case where our desires face an outer object our reasoning powers prove too weak to reach a decision; you might have to renounce a decision. There you have an experience of distress brought about by your feeling of dissatisfaction. There is one case, however, in which our reasoning does not reach a decision, nor does desire end in satisfaction, and yet no feeling of distress arises. Remember that when we do not reason in facing the objects of daily life through ordinary sense experiences we halt at the sense phenomena, but in reasoning we transcend the sense experience. When we carry both reasoning and desire to the boundary of the soul life, where the sense impression from the outer world surges up to the soul, and we then develop a desire, permeated by the power of reasoning that stops exactly at the boundary, then a most curiously constituted feeling arises. Let this line represent the eye as the portal of sight. Now we let our desire (horizontal lines) stream to the portal of sense experiences, the eye, in the direction outward from the soul. Now let our reasoning powers (vertical lines) flow there as well. This would give us a symbol of the feeling just mentioned, a feeling of unique composition. Remember that ordinarily when reasoning power is developed the fulfillment of psychic activity lies not within but outside the soul. Then you will appreciate the difference between the two currents that flow as far as the outer impression. If our reasoning power is to decide something that is to proceed as far as the boundary of the soul, the latter must take into itself something concerning which it can make no decisions of its own initiative, and that is truth. Desire cannot flow out; truth overwhelms desire. Desire must capitulate to truth. It is necessary, then, to take something into our soul that is foreign to the soul as such: truth. The lines representing reasoning (cf. diagram) normally proceed out of the soul life to meet something external, but desire cannot pass the boundary where either it is hurled back or it remains confined within itself. In the present example, however, we are assuming that both reasoning and desire proceed only to the boundary, and that as far as the sense impression is concerned they coincide completely. In this case our desire surges as far as the outer world and from there brings us back the verdict. From the point where it turns back, desire brings back the verdict. What sort of a verdict does it bring back? Under these conditions only aesthetic verdicts are possible, that is, judgments in some way linked with art and beauty. Only in connection with artistic considerations can it happen that desire flows to the boundary and is satisfied, that reasoning power stops at the frontier and yet the final verdict is brought back. When you look at a work of art, can you say that it provokes your desire? Yes, it does, but not through its own agency. When that is the case, which is possible, of course, the arrival at an aesthetic decision does not depend upon a certain development of the soul. It is quite conceivable that certain souls might not respond in any way to a work of art. Naturally, this can happen in connection with other objects as well, but then we find complete indifference, and in that case the same process would take place when looking at a work of art as when confronting any other object. When you are not indifferent, however, when your soul life responds appropriately to the work of art, you will notice a difference. You let reasoning and desire flow to the boundary of the soul life, and then something returns, namely, a desire expressing itself in the verdict. That is beautiful. To the one, nothing returns, to the other, desire returns, but not desire for the work of art, but the desire that has been satisfied by the verdict. The power of desire and the power of reasoning come to terms in the soul, and in such a case where the outer world is the provoker only of your own inner soul activity, the outer world itself can satisfy you. Exactly as much returns to you as had streamed forth from you. Note that the actual presence of the work of art is indispensable, because the soul substance of desire must certainly flow to the frontier of the senses. Any recollection of the work really yields something different from the aesthetic judgment in its presence. Truth, then, is something to which desires capitulate as to a sort of exterior of the soul life. Beauty is something in which desire exactly corresponds to reasoning. The verdict is brought about by the voluntary termination of desire at the soul's boundary, the desire returning as the verdict. That is why the experience of beauty is a satisfaction that diffuses so much warmth. The closest balance of the soul forces is achieved when the soul life flows to its boundary as desire and returns as judgment. No other activity so completely fulfills the conditions of a healthy soul life as devotion to beauty. When a longing of the soul surges in great waves to the frontier of the senses and returns with the verdict, we can see that one condition of ordinary life can better be met through devotion to beauty than in any other way. In seeking the fruits of thought we are working in the soul with a medium to which the power of desire must constantly surrender. Naturally, the power of desire will always surrender to the majesty of truth, but when it is forced to do so, the inevitable consequence is an impairment of the soul life's health. Continual striving in the realm of thought, during which desires must constantly capitulate, would eventually bring about aridity of the human soul, but reasoning that brings satisfied desire and judgment in equal measure provides the soul with something quite different. Naturally this is not a recommendation that we should incessantly wallow in beauty and maintain that truth is unhealthy. That would be setting up the axiom that the search for truth is unhealthy: let us eschew it; wallowing in beauty is healthy: let us indulge in it. But the implication of what has been said is that in view of our search for truth, which is a duty, a necessity, we are compelled to fight against the life of desires, to turn it back into itself. Indeed, in seeking truth we must do this as a matter of course. More than anything else, therefore, this search inculcates humility and forces back our egotism in the right way. The search for truth renders us ever more humble. Yet if man were merely to live along in this way, becoming more and more humble, he would eventually arrive at his own dissolution; the sentience of his own inner being, essential to the fulfillment of his soul life, would be lacking. He must not forfeit his individuality through the constant necessity surrendering to truth; this is where the life of aesthetic judgment steps in. The life of aesthetic judgment is so constituted that man brings back again what he has carried to the boundary of the soul life. In that life it is permissible to do what is demanded in the light of truth. What is demanded by truth is that the decision be reached independently of our arbitrary choice. In seeking truth we must surrender ourselves completely, and in return we are vouchsafed truth. In coming to an aesthetic decision, in seeking the experience of beauty, we also surrender ourselves completely; we let our souls surge to their boundaries, almost as in the case of a sense sensation. But then we ourselves return and this cannot be decided, cannot be determined from without. We surrender ourselves and are given back to ourselves. Truth brings back only a verdict, but an aesthetic judgment, in addition, brings back our self as a gift. That is the peculiarity of the aesthetic life. It comprises truth, that is, selflessness, but at the same time the assertion of self-supremacy in the soul life, returning us to ourselves as a spontaneous gift. In these lectures, as you see, I must present matters ill adapted to definitions. We are merely endeavoring to describe them as they are by delimiting the soul life and studying it. In the lectures on Anthroposophy given last year we learned that in the downward direction corporeality borders on the soul life. At this border we endeavored to grasp the human being and thereby the human body, together with all that is connected with its constitution. The ultimate aim of these lectures is to provide rules of life, life wisdom, hence a broad foundation is indispensable. Today, we gained an insight into the nature of desires as they surge in the depths of the soul life. Now, in the previous lectures we learned that certain experiences allied to feeling, like boredom, depend upon the presence of visualizations out of the past, like bubbles that lead their own lives in the soul. At a given moment of our existence much depends upon the nature of the lives they lead. Our frame of mind, our happiness or distress, depends upon the manner in which our visualizations act as independent beings in the soul, upon the significance of boredom, and so forth. In short, upon these beings that live in our souls depends the happiness of our present lives. Against certain visualizations that we have allowed to enter our present soul lives, we are powerless; facing others, we are strong according to our ability to recall visualizations at will. Here the question arises as to which visualizations are readily recaptured and which not. That is a matter that can be of immense importance in life. Furthermore, can anything be done at the inception of visualizations to render them more or less readily available? Yes, we can contribute something. Many would find it profitable and could lighten the burden of their lives enormously if they knew how to recapture their conceptions easily. You must give them something to take along, but what? Well, since the soul life is made up of desire and reasoning, we must find it within these two elements. Of our desire we can give nothing but desire itself. At the moment when we have the conception, the moment when it flows into us, we must give as much of our desire as possible, and that can only be done by permeating the conception with love. To give part of our desire to the conception will provide a safe-conduct for our further soul life. The more lovingly we receive a visualization, the more interest we devote to it, the more we forget ourselves and our attributes in meeting it, the better it is permanently preserved for us. He who cannot forget himself in the face of a conception will quickly forget the conception. It is possible to encompass a conception, as it were, with love. We still have to learn, however, how our reasoning can act upon conceptions. A conception is more readily recalled by our memory when received through the reasoning force of our soul than when it has simply been added to the soul life. When you reason about a visualization entering the web of your soul, when you surround it with reasoning, you are again providing it with something that facilitates the memory of it. You see, you can invest a conception with something like an atmosphere, and it depends upon ourselves whether a conception reappears in our memory easily or not. It is important for the health of the soul life to surround our visualizations with an atmosphere of reasoning and love. In this connection we must also give due consideration to the ego conception. Our entire continuous soul life bears a constant relationship to our central visualization, the ego conception. If we follow the path indicated today, we shall in the next lecture discover how to correlate the directions of memory and ego experience. At bottom, the main tendency of the soul is desire. This being the case, anyone knowing that through esoteric development the soul's aims must be raised may be surprised to learn that in a certain sense desire must be overcome. “Overcoming desire in the soul,” however, is not an accurate way of putting it. Desire arises in the soul from unknown depths, yes, but what surges in with it? Of what is it the expression? If we would fathom these depths, we must temporarily interpret them in an abstract way as something that corresponds on a higher plane to desire, something proceeding from our own being as will. When, for the purpose of higher development, we combat desire, we are not combatting will but merely certain modifications, certain objects of desire. Then pure will holds sway. Will coupled with an object, with the content of desire, is covetousness. Through reasoning, however, we can arrive at the conception of wanting to rid ourselves of desire, so that a will of that sort, disencumbered of objects, is in a certain way one of our highest attributes. Don't confuse this with concepts like “the will to live.” That is a will directed at an object. Will is pure and free only when not modified into a definite desire; in other words, only when it leads in the opposite direction. When the life of the will surges into our feelings, we have an excellent opportunity to study the relation of will to feeling. Fantastic explanations of will are possible. One could maintain that will must necessarily lead to a certain object. Such definitions are wholly unjustifiable, and people who propound them would often do better to devote themselves to the genius of language. Language, for example, offers an inspired word for that inner experience in which will is directly converted into feeling. If we could observe within ourselves a craving of the will in the process of wearing off, we could perceive, in facing an object or a being, a surging of the will up to a certain point, where it then holds back. That produces a profoundly unsatisfied feeling toward that being. This sort of will certainly does not lead to action, and language offers the inspired term Widerwille.2 That is a feeling, however, and therefore the will, when recognizing itself in the feeling, is in fact a desire that leads back to itself, and language actually has a word that directly characterizes the will as a feeling. This shows us the fallacy of a definition implying that the will is only the point of departure of an act. Within the soul life we find on all sides a surging differentiated will: desire; therein are seen the various expressions of the soul.
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| 55. Supersensible Knowledge: Who are the Rosicrucians?
14 Mar 1907, Berlin Tr. Rita Stebbing Rudolf Steiner |
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| Here we are concerned with thinking that has become sense-free. Today there are learned people, including philosophers, who deny the existence of such thinking. Modern philosophers of great renown tell us that human beings cannot think in pure thoughts, only in thoughts that reflect something physical. |
| The calyx, which chastely strives towards the sun, corresponds to the reproductive organs that in human beings are situated downwards. Human beings are inverted plants. A person turns downwards and covers up in shame the organs that the plant chastely turns upward to the light. |
| But what is it that human beings will learn in regard to building up the human body in the future? They will learn to create ordinary coal—which is also what diamonds consist of—and from it build their body. |
| 55. Supersensible Knowledge: Who are the Rosicrucians?
14 Mar 1907, Berlin Tr. Rita Stebbing Rudolf Steiner |
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Today's subject, the Rosicrucians, is one which few people are able to connect even remotely adequate ideas. And indeed, it is not easy to arrive at anything conclusive about what the name implies. For most people it remains extremely vague. If books are consulted, one is informed that the Rosicrucians are thought to be some Und of sect that flourished in the early centuries of German culture. Some say that it is impossible to verify whether anything serious or rational ever existed behind the fraud and charlatanry associated with the name. On the other hand, some learned books do proffer a variety of information. If what is written about Rosicrucianism is true, one could only come to the conclusion that it has consisted of nothing but idle boasting, pure fraud or worse. Even those who have attempted to justify it, do so with an air of patronage, though they may have found that Rosicrucianism is able to throw light on certain subjects. But what they have to say about it, for example, that it is involved with alchemy, with producing the philosopher's stone, the stone of the wise, and other alchemical feats, does not inspire much confidence. However, these feats were for the genuine Rosicrucian nothing but symbols for the inner moral purification of the human soul. The transformations represented symbolically how inner human virtues should be developed. When the Rosicrucians spoke of transforming base metals into gold, they meant that it was possible to transform base vices into the gold of human virtue. Those who uphold that the great work of the Rosicrucians is to be understood as being symbolic are met with the objection that in that case Rosicrucianism is simply trivial. It is difficult to see the need of all these alchemical inventions, such as the transformation of metals, simply to demonstrate the obvious fact that a human being should be moral and change his vices into virtues. However, Rosicrucianism contains things of far greater import. Rather than further historical description, I shall give a factual account of Rosicrucianism. The historical aspect need concern us only insofar as we learn from it that Rosicrucianism has existed in the Occident since the fourteenth century, and that it goes back to a legendary figure, Christian Rosenkreuz,1 about whom much is rumored, but history has little to say. One incident that appears as a basic feature of various accounts can be summed up by saying that Christian Rosenkreuz—that is not his real name, but the one by which he is known—made journeys at the end of the fifteenth and the beginning of the sixteenth centuries. On journeys through the East he became acquainted with the book M————, a book from which, so we are mysteriously told, Paracelsus, the great medieval physician and mystic, gained his knowledge. This account is true, but what the book M————actually is, and what study of it signifies, is known only to initiates. External information about Rosicrucianism stems from two writings that appeared at the beginning of the seventeenth century, the so-called Fama Fraternitatis in 1614, and a year later the Confessio, two books much disputed among scholars. The disputes were by no means confined to the usual controversy about books, that is, whether Valentin Andreae,2 who in his later years was an ordinary normal clergyman, was really the author. In this case it was also disputed whether the author meant the books to be taken seriously or whether they were meant as satire, mocking a certain secret brotherhood known as the Rosicrucians. These two publications were followed by many others proffering all kinds of information about Rosicrucianism. Someone without knowledge of the true background of Rosicrucianism, who picks up the writings of Valentin Andreae, or indeed any other Rosicrucian document, will find nothing exceptional in them. In fact, right up to our own time, it has been impossible to gain even elementary knowledge of this spiritual stream that still exists, and has done so since the fourteenth century. Everything published, written or printed is nothing but fragments, lost through betrayal into public hands. Not only are these fragments inaccurate; they have undergone all kinds of distortions through charlatanry, fraud, incomprehension and sheer stupidity. As long as it has existed, genuine Rosicrucianism has been passed an by word of mouth to members sworn to secrecy. That is also why nothing of great importance has found its way into public literature. We shall speak today about certain elementary aspects of Rosicrucianism that can now be spoken of in public, for reasons which at the moment would take us too far to explain. Only when they are known can one make any sense of what is found in the often grotesque, often merely comic, but also often fraudulent, and seldom accurate information. Rosicrucianism is one of the methods whereby what is called "initiation" can be attained. What initiation is has often been a subject of discussion in our circles To be initiated means that faculties slumbering in every human soul are awakened. These faculties enable a person to look into the spiritual world that exists behind our physical world. The physical world is an expression of the spiritual world of which it is a product. An initiate is someone who has applied the method of initiation, a method as exact and as scientifically worked out as those applied in chemistry, physics or any other science. The difference is that the method of initiation is not applied to begin with to anything external, but only to the human being; he is the instrument, the tool through which knowledge of the spiritual world is attained. An individual who genuinely strives to attain knowledge of the spirit recognizes the deep truth contained in Goethe's words:
Deep indeed are the secrets nature holds, but not as impenetrably deep as those maintain who are too comfortable to make the effort. The human spirit is certainly capable of penetrating nature's secrets: not, however, through the soul's ordinary faculties, but through higher ones, attained when its hidden forces have been developed through certain strictly circumscribed methods. A person who gradually prepares will eventually reach a point where knowledge attainable only through initiation is revealed to him; to speak in Goethe's sense: The great secret is revealed of what “ultimately holds the world together”—a revelation that is truly a fruit of initiation. It has often been explained that the early stages of initiation can be embarked upon by anyone without any danger whatever. A prerequisite for the higher stages is the very highest conscientiousness and devotion to Truth in spiritual research. When an individual approaches the portals through which he looks into quite different worlds, he realizes the truth of what is often emphasized: that it is dangerous to impart the holy secrets of existence to great masses of people. However, to the extent that modern humanity is able, through inner preparation, gradually to find their way to the highest secrets of nature and the spiritual world, to that extent can they also be revealed. The spiritual scientific movement is a path that guides human beings to the higher secrets. A number of such paths exist. That is not to say that the ultimate truth attainable takes different forms. The highest truth is one. No matter where or when human beings ever lived or live, once they reach the highest Truth, it is the same for all. It is comparable to the view from the mountaintop, which is the same for all who reach it, no matter what different paths they choose to get there. When one stands at a certain spot an the mountainside, when a path is available, one does not walk round the mountain for another path. The same applies to the path of higher knowledge, which must be in accordance with a person's nature. What comes into consideration here is too often overlooked, that is, the immense differences in human nature. The people of ancient India were inwardly organized differently from modern people. This difference in the higher members is apparent to spiritual research, though not to the external science of physiology or anatomy. It is thanks to this fact that we have preserved up to our own time a wonderful spiritual knowledge, and also the method whereby initiation was achieved—the path of yoga. This path leads those who are constituted like the people of ancient India to the summit of knowledge. For today's European it is as senseless to seek that path as it would be to first walk to the opposite side of the mountain and use the path there rather than the path available where one stands. The nature of today's European is completely different from that of the Oriental. A few centuries before the Christian era began, human nature was different from what it was to become a few centuries later. And today it is different again. As we have seen, initiation is based upon awakening in human beings certain forces. Bearing this in mind, we must acknowledge that a person's nature must be taken into account when methods are developed whereby he becomes the instrument able to perceive and to investigate the spiritual world. The wonderful method developed by the Rishis, the great spiritual teachers in ancient India, is still valid for those belonging to the Indian race. At the beginning of the Christian era the right method was the so-called Christian-Gnostic path. The human being who stands fully within today's civilization needs a different method. That is why in the course of centuries and millennia the great masters of wisdom who guide mankind's evolution change the methods that lead to the summit of wisdom. The Rosicrucian method of initiation is especially for modern people; it meets the needs of modern conditions. Not only is it a Christian path, but it enables the striving human being to recognize that spiritual research and its achievements are in complete harmony with modern culture, and with modern humanity's whole outlook. It will for long centuries to come be the right method of initiation into spiritual life. When it was first inaugurated, certain rules were laid down for its adherents—rules that are basically still valid, and because they are strictly observed, Rosicrucians are not recognized by outsiders. Never to let it be known that one is a Rosicrucian is the first rule that only recently has been slightly modified. While the wisdom is fostered in narrow circles, its fruits should be available to all humanity. That is why until recently no Rosicrucian divulged what enabled him to investigate nature's secrets. Nothing of the knowledge was revealed; no hint was given theoretically or otherwise, but work was done that furthered civilization and implanted wisdom in ways hardly noticeable to others. That is the first basic rule; to elaborate it further would lead too far. Suffice it to say that today this rule has been partly relaxed, but the higher Rosicrucian knowledge is not revealed. The second rule concerns conduct, and may be expressed as follows: Be truly part of the civilization and people to which you belong; be a member of the class in which you find yourself. Wear the clothes that are worn generally, nothing different or conspicuous. Thus, you will find that neither ambition nor selfishness motivates the Rosicrucian; he rather strives wherever possible to improve aspects of the prevailing culture, while never losing sight of the much loftier aims that link him with the central Rosicrucian wisdom. The other basic rules need not concern us at the moment. We want to look at the actual Rosicrucian training as it still exists and has existed for centuries. What it is possible to say about it deals only with the elementary stages of the whole system of Rosicrucian schooling. Something ought to be said about this training that applies to spiritual scientific training, namely, that it should not be embarked upon without knowledgeable guidance. What is to be said about this subject you will find in my book Knowledge of Higher Worlds and its Attainment. The preliminary Rosicrucian training consists of seven stages that need not be absolved in the sequence here enumerated. The teacher will lay more emphasis on one point or another, according to the pupil's individuality and special needs. Thus, it is a path of learning and inner development, adapted to the particular pupil. These are the seven steps:
The sequence in which the student passes through these preliminary stages of Rosicrucian training depends on the students personality, but they must be absolved. What I have said about it so far, and also what I am going to say, must be looked upon as describing the ideal. Do not think that these things can be attained from one day to the next. However, one can at least learn the description of what today may seem a far distant goal. A start can always be made provided it is realized that patience, energy and perseverance are required. The first stage or study, suggests to many something dry and pedantic. But in this case what is meant has nothing to do with erudition in the usual sense. One need not be a scholar to be an initiate. Spiritual knowledge and scholarship have no dose connection. What is here meant by study is something rather different, but absolutely essential; and no genuine teacher of Rosicrucianism will guide the pupil to the higher stages if the student has no aptitude for what this first stage demands. It requires the student to develop a thinking that is thoroughly sensible and logical. This is necessary if the pupil is not to lose the ground under his feet at the higher stages. From the start it must be made clear that, unless all inclination towards fantasy and illusion is overcome, it is all too easy to fall into error when striving to enter spiritual realms. A person who is inclined to see things in a fanciful or unreal light is of no use to the spiritual world. That is one reason; another is that though a person is born from the astral world, that is from the spiritual world next to the physical, as much as he is born from the physical world, what he experiences there is completely different from anything seen with physical sight or heard with physical ears. One thing, however, is the same in all three worlds—in the physical, the astral or spiritual, and the devachanic world—and that is logical thinking. It is precisely because it is the same in all three worlds that it can be learned already in the physical world, and thus provide a firm support when we enter the other worlds. If one's thoughts are like will-o-the-wisps so that no distinction is made between what is merely depicted and reality, then one is not qualified to rise into higher worlds. This happens for example in modern physics when the atom, which no one has even seen, is spoken of as if it were a material reality. However, what we are discussing now is not what is generally meant by thinking. Ordinary thinking consists of combining physical facts. Here we are concerned with thinking that has become sense-free. Today there are learned people, including philosophers, who deny the existence of such thinking. Modern philosophers of great renown tell us that human beings cannot think in pure thoughts, only in thoughts that reflect something physical. Such a statement simply shows that the person concerned is not capable of thinking in pure thoughts. However, it is the height of arrogance to maintain that something is impossible just because one cannot accomplish it oneself. Human beings must be able to formulate thoughts that are not dependent on what is seen or heard physically. A person must be able to find himself in a world of pure thought when his attention is completely withdrawn from external reality. In spiritual science, and also in Rosicrucianism, this is known as self-created thinking. Someone who resolves to train his thinking in this direction may turn to books on spiritual science. There he will not find a thinking that combines physical facts, but thoughts derived from higher worlds, which present a self-sustaining continuous thinking. And as anyone can follow it, the reader is able to rise above the ordinary trivial way of thinking. In order to make accessible the elementary stages of Rosicrucianism, it was necessary to make available in print and through lectures, material that had for centuries been guarded in closed circles. However, what has been released in recent decades is only the rudiments of an immeasurable, far-reaching world knowledge. In the course of time more and more will flow into mankind. Study of this material schools the pupil's thinking. For those who seek a still stricter schooling, my books Truth and Knowledge and The Philosophy of Freedom are particularly suitable. Those two books are not written like other books; no sentence can be placed anywhere but where it stands. Each of the books represents, not a collection of thoughts, but a thought-organism. Thought is not added to thought, each grows organically from the preceding one, like growth occurs in an organism. The thoughts must necessarily develop in like manner in the reader. In this way a person makes his own thinking with the characteristic that is self-generating. Without this kind of thinking the higher stages of Rosicrucianism cannot be attained. However, a study of the basic spiritual scientific literature will also school thinking; the more thorough schooling is not absolutely necessary in order to absolve the first stage of Rosicrucian training. The second stage is the acquisition of imaginative thinking. This should only be attempted when the stage of study has been absolved, so that one possesses an inner foundation of knowledge and has made one's own thoughts that follow one another out of inner necessity. Without such a foundation it is all too easy to lose the ground under one's feet. But what is meant by imaginative thinking? Goethe, who in his poem, The Mysteries, showed his profound knowledge of Rosicrucianism, gave a hint at what imaginative thinking was, in the words uttered by the Chorus Mysticus, in the second part of Faust: “All things transitory but as symbols are sent.” The knowledge that everything transitory was mere symbol was systematically cultivated wherever a Rosicrucian training was pursued. A Rosicrucian had to acquire an insight that recognizes in everything, something spiritual and eternal. In addition to ordinary knowledge of what he encountered an his journeys through life, a Rosicrucian had to acquire imaginative knowledge as well. When someone meets you with a smiling face, you do not stop short at the characteristic contortion of his features, you see beyond the physiognomic expression and recognize that the smile reveals the person's inner life. Likewise you recognize tears to be an expression of inner pain and sorrow. In other words, the outer expresses the inner; through the physiognomy you perceive the depths of soul. A Rosicrucian has to learn this in regard to the whole of nature. As the human face, or the gesture of a hand, is the expression of a person's soul life, so, for the Rosicrucian, everything that takes place in nature is an expression of soul and spirit. Every stone, plant and animal, every current of air, the stars, all express soul and spirit just as do shining eyes, a wrinkled brow or tears. If you do not stop short at today's materialistic interpretation that regards what the Earth-Spirit says in Goethe's Faust as poetic fantasy, but recognize that it depicts reality, then you know what is meant by imaginative knowledge.
If for you these words of the Earth-Spirit depict spiritual reality, then you will know that you possess a deeper logic, and can calmly accept being called a fool by materialists who only think they understand. As the human physiognomy expresses the life of the human soul, so does the physiognomy of the earth express the life of the Earth-Spirit. When you begin to read in nature, when nature reveals its mysteries, and different plants convey to you the Earth-Spirit's cheerfulness or sorrow, then you begin to understand imaginative knowledge. Then you will also recognize that it is this that is presented as the purest and most beautiful expression of the striving for imaginative knowledge in Rosicrucianism, and also in what preceded Rosicrucian¬ism, the ideal of the Holy Grail. Let us look for a moment at the true nature of the Holy Grail. This ideal is always found in every Rosicrucian school. The form it takes I shall describe as a conversation which, however, never took place in reality because what I shall summarize could only be attained in the course of long training and development. However, what I shall say does convey what is looked up to as the Quest of the Holy Grail: Look how the plant grows out of the earth. Its stem strives upward; its roots are sunk into the ground, pointing towards the centre of the earth. The opening blossom contains its reproductive organs, which bear the seeds through which the plant continues beyond itself. Charles Robert Darwin,3 the famous natural scientist, is not the first to point out that, if a person is compared to the plant, it is the root, not the blossom, that corresponds to his head. This was said already by esoteric Rosicrucianism. The calyx, which chastely strives towards the sun, corresponds to the reproductive organs that in human beings are situated downwards. Human beings are inverted plants. A person turns downwards and covers up in shame the organs that the plant chastely turns upward to the light. To recognize that the human being is the plant inverted is basic to Rosicrucianism, as indeed to all esoteric knowledge. Human beings turn their reproductive organs towards the centre of the earth; in the plant they turn towards the sun. The plant root points towards the centre of the earth; human beings Lift their heads unfettered towards sunlit spaces. The animal occupies a position between the two. The three directions indicated by plant, animal and human are known as the cross. The animal represents the beam across, the plant the downward, the human being the upward pointing section of the vertical beam. Plato, the great philosopher of antiquity, stated that the World¬Soul is crucified on the World-Body. He meant that human beings represent the highest development of the World-Soul, which passes through the three kingdoms of plant, animal and human. The World-Soul is crucified on the cross of plants, animal and human kingdoms. These words of Plato are spoken completely in the sense of spiritual science and present a wonderful and deeply significant picture. The pupil in the Rosicrucian school had repeatedly to bring the picture before his mind of the plant with its head downward and the reproductive organs stretching towards the beam of the sun. The sunbeam was called the “holy lance of love” that must penetrate the plant to enable the seeds to mature and grow. The pupil was told: Contemplate man in relation to the plant; compare the substance of which man is composed with that of the plant. Man, the plant turned upside down, has permeated his substance, his flesh, with physical cravings, passion and sensuality. The plant stretches in purity and chastity the reproductive organs towards the fertilizing sacred lance of love. This stage will be reached by an individual when he has completely purified all cravings. In the future, when earth evolution has reached its height, a person will attain this ideal. When no impure desires permeate the lower organs, a person will become as chaste and pure as the plant is now. That individual will stretch a lance of spiritual love, the completely spiritualized productive force, towards a calyx that opens as does that of the plant to the holy lance of love of the sunbeam. Thus, the human being's development takes him through the kingdoms of nature. He purifies his being until he develops organs of which there are as yet only indications. The beginning of a future productive power can be seen when human beings create something that is sacred and noble—a force they will fully possess once their lower nature is purified. A new organ will then have developed; the calyx will arise on a higher level and open to the lance of Amfortas, as the plant calyx opens to the sun's spiritual lance of love. Thus, what the Rosicrucian pupil depicted to himself represents on a lower level the great future ideal of mankind, attainable when the lower nature has been purified and chastely offers itself to the spiritualized sun of the future. Then human nature, which in one sense is higher, in another lower than that of the plant, will have developed within itself the innocence and purity of the plant calyx. The Rosicrucian pupil grasped all of this in its spiritual meaning. He understood it as the mystery of the Holy Grail4—mankind's highest ideal. He saw the whole of nature permeating and glowing with spiritual meaning. When everything is thus seen as symbol of the spirit, one is on the way to attain imaginative knowledge; color and sound separate from objects and become independent. Space becomes a world of color and sound in which spiritual beings announce their presence. The pupil rises from imaginative knowledge to direct knowledge of the spiritual realm. That is the path of the Rosicrucian pupil at the second stage of training. The third stage is knowledge of the occult script. This is no ordinary writing, but one that is connected with nature's secrets. Let me at once make clear how to depict it. A widely used sign is the so-called vortex, which can be thought of as two intertwined figure 6's. This sign is used for indicating and also characterizing a certain type of event that can occur both physically and spiritually. For example, a developing plant will finally produce seeds from which new plants similar to the old one can develop. To think that anything material passes from the old plant to the new is materialistic prejudice without foundation and will eventually be refuted. What passes over to the new plant is formative forces. As far as matter is concerned, the old plant dies completely; materially its offspring is a completely new creation. This dying and new coming-into-being of the plant is indicated by drawing two intertwining spirals, that is, a vortex, but drawing it so that the two spirals do not touch.  Many events take place, both physical and spiritual, that correspond to such a vortex. For example, we know from spiritual research that the transition from the ancient Atlantean culture to the first post-Atlantean culture was such a vortex. Natural science only knows the most elementary aspects of this event. Spiritual science tells us that the space between Europe and America, which is now the Atlantic Ocean, was filled with a continent on which an ancient civilization developed, a continent that was submerged by the Flood. This proves that what Plato referred to as the disappearance of the Island of Poseidon is based on facts; the island was part of the ancient Atlantean continent. The spiritual aspect of that ancient culture vanished, and a new culture arose. The vortex is a sign for this event; the inward-turning spiral signifies the old civilization and the outward-turning the new. As the transition took place from the old culture to the new, the sun rose in spring in the constellation of Cancer—as you know the sun moves forward in the course of the year. Later it rose in early spring in the constellation of Gemini, then in that of Taurus and later still in that of Aries. People have always felt that what reached them from the vault of heaven in the beams of the early spring sun was especially beneficial. This is why people venerated the ram when the spring sun rose in the constellation of Aries; it is also the reason for legends such as “The Golden Fleece” and others. Earlier than that the sun rose in spring in the constellation of Taurus, and we find in ancient Egypt the cult of the bull Apis. But the transition from Atlantis to post-Atlantis took place under the constellation of Cancer, whose sign is the intertwining spirals—a sign you find depicted in calendars. There exist hundreds and thousands of such signs that the pupil gradually learns. The signs are not arbitrary; they enable those who understand them to immerse themselves in things and directly experience their essence. While study schools the faculty of reason, and imaginative knowledge the life of feelings, knowledge of the occult script takes hold of the will. It is the path into the realm of creativity. If study brings knowledge, and imagination spiritual vision, knowledge of the occult script brings magic. It brings direct insight into the laws of nature that slumber in things, direct knowledge of their very essence. You can find many who make use of occult signs, even people like Eliphas Levi. This can provide an idea of what the signs look like, but not much can be learned, unless one is knowledgeable about them already. What is found in books an the subject is usually erroneous. The signs used to be regarded as sacred, at least by the initiates. If we go back far enough, we find that strict rules concerning their secrecy were imposed, incurring severe punishment if broken, to ensure they were not used for unworthy purposes. The fourth stage is known as the preparation of the philosopher's stone (the stone of the wise). What is written about it is completely misleading; often it is such grotesque nonsense that if true anyone would be entitled to be scornful. What I am going to say will give you a great deal of insight into the truth of the matter. At the end of the eighteenth century there appeared in an earnest periodical a notice concerning the philosopher's stone. It was clear from the wording of the notice that its author had some knowledge of the matter, yet gave the impression that he did not fully understand. The notice read: The philosopher's stone is something that all are acquainted with, something they often handle, and is found all over the world. It is just that people do not know that it is the philosopher's stone. A peculiar description of what the philosopher's stone was supposed to be, yet word for word quite correct. Consider for a moment the process of human breathing. The regulation of the breath is connected with the discovery, or preparation of, the philosopher's stone. At present human beings inhale oxygen and exhale carbon dioxide, that is, what is exhaled is a compound of oxygen and carbon. A person inhales oxygen, life-giving air, and exhales carbon dioxide, which is poisonous to both human and animal. If animals, who breathe like human beings, had alone populated the earth, they would have poisoned the air, and neither they nor humans would be able to breathe today. So how does it come about that they are still able to breathe? It is because plants absorb the carbon dioxide, retain the carbon and give back the oxygen for human and animal to use again. Thus, a beautiful reciprocal process takes place between the breath of humans and animal, and the breath, or rather assimilation, of the plant world. Think of someone who every day earns five shillings and spends two. He creates a surplus, and is in a different position than someone who earns two shillings but spends five. Something similar applies to breathing. However, the significant point is that this exchange takes place between human beings and the vegetable kingdom. The process of breathing is indeed quite amazing, and we must look at it in a little more detail. Oxygen enters the human body; carbon dioxide is expelled from it. Carbon dioxide consists of oxygen and carbon; the plant retains the carbon and gives a person back the oxygen. Plants that grew millions of years ago are today dug out of the earth as coal. Looking at this coal we see carbon that was once inhaled by the plants. Thus, the ordinary breath, just described, shows how necessary the plant is to a person's life. It also shows that when humans breathe they accomplish only half the process; to complete it they need the plant that possesses something they lack to transform carbon into oxygen. The Rosicrucians introduce a certain rhythm into the breath, detail of which can only be imparted directly by word of mouth. However, certain aspects can be mentioned without going into details. The pupil receives definite instruction concerning rhythmic breathing accompanied by thoughts of a special nature. The effect must be thought of as comparable to the persistent drip of water that wears away the stone. Certainly even the most highly developed person will not attain, by breathing in the Rosicrucian manner, a complete transformation of the inner life processes from one day to the next. However, the gradual change wrought in the human body leads eventually to a specific goal. At some time in the future a person will be able to transform within his own being carbonic acid into oxygen. Thus, what today the plant does for human beings—transforming the carbonic acid in the carbon¬will be done by man himself when the effect of the changed breath has become great enough. This will take place in an organ he will then possess, of which physiology and anatomy as yet know nothing, but which is nevertheless developing. An individual will accomplish the transformation himself. Instead of exhaling carbon a person will use it in his own being; with what he formerly had to give over to the plant he will build up his own body. All this must be thought of in conjunction with what was said about the Holy Grail: that the purity and chastity of the plant nature would pan over into human nature. When a person's lower nature has reached the highest level of spirituality, it will in that respect be once more at the level of the plant as it is today. The process that takes place in the plant, a person will one day be able to carry out in his own being. He will more and more transform the substance of his present body into the ideal of a plant body, which will be the bearer of a much higher and more spiritual consciousness. Thus, the Rosicrucian pupil learns the alchemy that eventually will enable a person to transform the fluids and substances of the human body into carbon. Thus, what the plant does today—it builds its body from carbon—human beings will one day accomplish. He will build a structure from carbon that will be a person's future body. A great mystery lies hidden in the rhythm of the breath. You will now understand the notice about the philosopher's stone alluded to earlier. But what is it that human beings will learn in regard to building up the human body in the future? They will learn to create ordinary coal—which is also what diamonds consist of—and from it build their body. Human beings will then possess a higher and more comprehensive consciousness. They will be able to take the carbon out of themselves and use it in their own being. They will form their own substance, that is, plant substance made of carbon. That is the alchemy that builds the philosopher's stone. The human body itself is the retort, transformed in the way indicated. Thus, behind the rhythm of the breath lies hidden what is alluded to as the search for the philosopher's stone; though what is usually said about it is pure nonsense. The indications given here have only recently reached the public from the School of the Rosicrucians; you will not find them in any books. They represent a small part of the fourth stage: The quest of the philosopher's stone. The fifth stage, or knowledge of the microcosm, the small world, points to something said by Paracelsus to which I have often referred, namely, that if we could draw an extract out of everything around us, it would prove to be like an extract taken from mankind. The substances and forces within us are like a miniature recapitulation of what exists in the rest of nature. When we look at the world around us we can say: What is within us is like a copy of the great archetype that exists outside. For example, take what light has brought about in human beings: ft created the eyes. Without eyes we would not see the light; the world would remain dark for us, and likewise for the animals. Those animals that wandered into dark caves to live, in Kentucky, lost the ability to see. If light did not exist we would not have eyes. The light enticed the organs of sight out of the organism. As Goethe said: “The eye is created by the light for the light, the ear by the sound for the sound.” Everything is born from the microcosm. Hence, the secret that under certain instruction and guidance it is possible to enter deeply into the body, and investigate not only what pertains to the body, but to the spiritual realm, and also to the world of nature around us. A person who learns under certain conditions to immerse himself with certain thoughts meditatively in the inner eye will learn the true nature of light. Another area of great significance is between the eyebrows at the root of the nose. By meditatively sinking into this point one learns of important spiritual events that took place as this part of the head was formed from the surrounding world. Thus, one learns the spiritual construction of the human being. He is completely formed and built up by spiritual beings and forces. That is why he can, by delving into his own form, learn about the beings and forces that built up his organism. A word must be said about delving into one's inner being. This penetrating down from the “I” into the bodily nature, and also the other exercises, ought only to be undertaken after due preparation. Before a start is made the powers of intellect and reason must be strengthened. That is why in Rosicrucian schools the training of thinking is obligatory. Furthermore, the pupil must be inwardly morally strong; this is essential as he may otherwise easily stumble. As a student learns to sink meditatively into every part of his body, other worlds dawn in him. The deeper aspects of the Old Testament cannot be understood without this sinking into one's inner being. However, it must be done according to certain directions provided by a spiritual scientific training. Everything that is said here in this respect is derived from the spiritual world and can only be fully understood when one is able to discover it again within oneself. Man is born out of the macrocosm; within himself as microcosm he must rediscover its forces and laws. Not through anatomy does man learn about his own being, but through looking into his being and inwardly perceiving that the various areas emit light and sound. The inward-looking soul discovers that each organ has its own color and tone. Human beings will have direct knowledge of the macrocosm when they learn to recognize, through a Rosicrucian training, what it is in their own being that is created from the universe. Once they know their inner being through meditatively sinking into the eye, or into the point above the root of the nose, human beings can spiritually recognize the laws of the macrocosm. Then, through their own insight, they will understand what it is that an inspired genius describes in the Old Testament. An individual looks into the Akasha Chronicle and is able to follow mankind's evolution through millions of years. This is insight that can be attained through a Rosicrucian training. However, the training is very different from what is customary. Genuine self¬knowledge is neither reached by aimless brooding within oneself nor in believing, as is often taught nowadays, that by looking into oneself the inner god will speak. The power to recognize the great World-Self is attained by immersing oneself in the organs. It is true that down the ages the call has resounded: “Know thyself,” but it is equally true that within one's own being the higher self cannot be found. Rather, as Goethe pointed out, one's spirit must widen until it encompasses the world. That can be attained by those who patiently follow the Rosicrucian path and reach the sixth stage, or becoming one with the macrocosm. Immersing oneself in one's inner being is not a path of comfort. Here phrases and generalities do not suffice. It is in concrete reality that one must plunge into every being and phenomenon and lovingly accept it as part of oneself. It is a concrete and intimate knowledge, far removed from merely indulging in phrases like: “Being in harmony with the world”; “being one with the World-Soul,” or “melt together with the world.” Such phrases are simply valueless compared with a Rosicrucian training. Here the aim is to strengthen and invigorate human soul-forces, rather than chatter about being in tune with the infinite and the like. When a human being has attained this widening of the self, then, the seventh stage is within reach. Knowledge now becomes feeling; what lives in the soul is transformed into spiritual perception. A person no longer feels that he lives only within himself. He begins to experience himself in all beings: in the stone, plant and animal, in everything into which he is immersed. They reveal to him their essential nature, not in words or concepts, but to his innermost feelings. A time begins when universal sympathy unites him with all beings; he feels with them and participates in their existence. This living within all beings is the seventh stage, or attaining godliness (Gottseligkeit), the blessed repose within all things. When the human being no longer feels confined within his skin, when he feels himself united with all other beings, participating in their existence, and when his being encompasses the whole universe so that he can say to it all: “Thou are that,” then the words which Goethe, out of Rosicrucian knowledge, expresses in his poem The Mysteries will have meaning: “Who added to the cross the wreath of roses?” However, these words can be spoken not only from the highest point of view, but from the moment that “the cross wreathed in roses”—what this expresses—has become one's ideal, one's watchword. It stands as the symbol for a human being's overcoming the lower self in which he merely broods, and his rising from it into the higher self that leads a person to the blissful experience of the life and being of all things. He will then understand Goethe's words in the poem: West-East Divan
Unless one can grasp what is meant by the overcoming of the lower, narrow self and the rising into the higher self, it is not possible to understand the cross as symbol of dying and becoming—the wood representing the withering of the lower self, and the blossoming roses the becoming of the higher self Nor can the words be understood with which we shall dose the subject of Rosicrucianism—words also expressed by Goethe, which as watchword belong above the cross wreathed in roses symbolizing sevenfold man:
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