VII
The Working of Karma in Life After Death
Bern, December 15, 1912
We are
celebrating today the fifth anniversary of the Bern Branch. It is
also the first occasion on which we have gathered in this room. Let
us hope it will offer a worthy frame for our spiritual work and
striving in this city. The fact that we are able to hold our more
intimate meetings surrounded by such architectural forms as these is
of significance for our spiritual endeavors. We know that in a number
of different places such rooms are striven for and already exist. In
view of the twofold festive nature of this event, it is appropriate
to say a few introductory words about the significance of such forms.
In our strivings we repeatedly come to a threefoldness in one or the
other direction that may be termed the sacred triad. We discover it
expressed in the human soul as thinking, feeling and willing. If we
consider thinking we shall find that in our thinking activity we have
to direct ourselves according to objective necessities. If we fail to
do so, whether in thinking about the things of the physical plan or
about spiritual things, we shall commit the error of not reaching the
truth. In relation of our will, also, we must orient ourselves
according to certain external moral precepts. Here, too, we have to
act according to necessities. In fact, with regard to both our
thinking and our willing the necessities of higher realms play into
the physical world.
Man feels truly free only in the realm of his feelings. It is quite
different from thinking and willing. We feel most at home in the
sphere of feeling and sensation when we are compelled neither by
thinking nor by willing, but can surrender to what is purely felt.
Why is this so? We sense that our thinking is connected with
something, is dependent. We likewise feel a dependency in our
willing. In our feelings, however, we are completely ourselves and
there we live completely within our own soul, as it were. Why is this
so? It is because ultimately our feelings are a mirror picture of a
power that lies far beyond our consciousness. Thoughts must be
considered as images of what they represent. We must so develop our
will that it expresses our duties and responsibilities. In the sphere
of feeling we can freely experience what speaks to our soul because,
occultly considered, feelings are a mirror image of a realm that does
not enter our consciousness. It lies beyond our consciousness and is
of a divine spiritual nature.
We might say that the gods seek to educate mankind through thinking
and willing. Through feeling the gods allow us to participate in
their own creative working, though in a mysterious way. In feeling we
have something immediately present in our own souls in which the gods
themselves delight.
Now by means of forms as they have been created here, our studies can
be accompanied by feelings that draw us closer to the spiritual
worlds. This intimacy with the spiritual world must be the result of
all our considerations. That is why we can attach a certain
importance to such surrounding forms and seek to penetrate what they
can mean for us. We look in all directions and feel the power of
light and color, which for us can become a revelation of what lives
in the spiritual world. What we have to say certainly also can be
understood in the barren, dreadful halls unfortunately so prevalent
everywhere today. But a real warmth of soul can only come about in
spiritual studies when we are surrounded by forms such as these. That
this can be so after the first five years of our work here in Bern
may be looked upon as the good karma that blesses and accompanies our
activities. Therefore, we shall devote this occasion that is festive
in a twofold way to considering the significance of spiritual
science, of a spiritual knowledge, for modern man.
Much that will be considered today has been spoken about
previously but we shall discuss it from new aspects. The spiritual
worlds can only become fully intelligible if we consider them from
the more varied viewpoints. Life between death and a new birth has
been described in many different ways. Today our considerations will
deal with much that has concerned me recently in the sphere of
spiritual investigation.
We remember that as soon as we have gone through the gate of death we
experience the kamaloca period during which we are still intimately
connected with our feelings and emotions, with all the aspects of our
soul life in the last earthly embodiment. We gradually free
ourselves from this connection. Indeed, we no longer have a physical
body after death. Yet, when the physical and etheric bodies have been
laid aside, our astral body still possesses all the peculiarities it
had on earth, and these peculiarities of the astral body, which is
acquired because it lived in a physical body, also have to be laid
aside. This requires a certain time and that marks the period of
kamaloca. The kamaloca period is followed by experiences in the
spiritual world or devachan. In our writings it has been
characterized more from the aspect of what man experiences through
the different elements spread out around him. We shall now consider
the period between death and a new birth from another side. Let us
begin with a general survey.
When man has gone through the gate of death he has the following
experience. During life on earth he is enclosed within his skin, and
outside is space with things and beings. This is not so after death.
Our whole being expands and we feel that we are becoming ever larger.
The feeling of being here in my skin with space and surrounding
things out there is an experience that we do not have after death.
After death we are inside objects and beings. We expand within a
definite spatial area. During the kamaloca period we are continually
expanding, and when this expansion reaches its end, we are as large
as the space within the orbit of the moon. The fact of dwelling
within space, of being concentrated in one point, has quite a
different meaning after death than during physical existence. All the
souls who dwell simultaneously in kamaloca fill out the same space
circumscribed by the orbit of the moon. They interpenetrate one
another. Yet this interpenetration does not mean togetherness. The
feeling of being together is determined by quite other factors than
filling a common spatial area. It is possible for two souls who are
within the same space after death to be quite distant from one
another. Their experience may be such that they need not know of one
another's existence. Other souls, on the other hand, might have
close, intimate connections and sense each other's presence.
This depends entirely on inner relationships and has nothing to do
with external spatial connections.
In later phases when kamaloca has come to an end, we penetrate into
still vaster realms. We expand ever more. When the kamaloca phase
draws to a close, man leaves behind him as if removed everything that
during his physical existence was the expression of his propensities,
longings and desires for earthly life. Man must experience all this
but he must also relinquish it in the Moon sphere or kamaloca. As man
lives on after death, and later recalls the experiences in the Moon
sphere, he will find all his earthly emotions and passions inscribed
there, that is, everything that developed in his soul life as a
result of his positive attraction to the bodily nature. This is left
behind in the Moon sphere and there it remains. It cannot be erased
so easily. We carry it with us as an impulse but it remains inscribed
in the Moon sphere. The account of the debts, as it were, owing by
every person is recorded in the Moon sphere.
As we expand farther we enter a second realm that is called the
Mercury sphere in occultism. We shall not represent it
diagrammatically, but the Mercury sphere is larger than the Moon
sphere. We enter this sphere after death in the most varied ways. It
can be accurately investigated by means of spiritual science. A
person who in life had an immoral or limited moral disposition lives
into the Mercury sphere in a completely different way from one who
was morally inclined. In the Mercury sphere the former is unable to
find those people who die[d] at the same time, shortly before or after
he did, and who are in the spiritual world. He so enters into the
spiritual world that he is unable to find the loved ones with whom he
longs to be together. People who lack a moral disposition of soul on
earth become hermits in the Mercury sphere. The morally inclined
person, however, becomes what one might call a sociable being. There
he will find above all the people with whom he had a close inner
connection on earth. This determines whether one is together with
someone. It depends not on spatial relations, for we all fill the
same space, but on our soul inclinations. We become hermits when we
bring an unmoral disposition with us, and sociable beings, if we
possess a moral inclination.
We encounter other difficulties in connection with sociability in the
Moon sphere during kamaloca but by and large whether a man becomes a
hermit or a sociable being there also depends on the disposition of
his soul. A thorough-going egoist on earth, one who only indulged his
urges and passions, will not easily find in the Moon sphere the
people with whom he was connected on earth. A man who has loved
passionately, however, even if it were only physically, will
nevertheless not find himself completely alone, but will find other
individuals with whom he was connected. In both these spheres it is
generally not possible to find human beings apart from those with
whom one has been connected on earth. Others remain unknown to us.
The condition for meeting other people is that we must have been with
them on earth. Whether or not we find ourselves with them depends on
the moral factor. Although they lead to a connection with those we
have known on earth, even moral strivings will not carry us much
farther beyond this realm. Relationships to the people we meet after
death are characterized by the fact that they cannot be altered.
We should picture it as follows. During life on earth we always have
the possibility of changing a relationship with a fellow man. Let us
suppose that over a period of time we have not loved someone as he
deserved. The moment we become aware of this we can love him rightly,
if we have the strength. We lack this possibility after death. Then
when we encounter a person we perceive far more clearly than on earth
whether we have loved him too little or unfairly, but we can do
nothing to change it. It has to remain as it is. Life connections
bear the peculiar quality of a certain constancy. Because they are of
a lasting nature, an impulse is formed in the soul by means of which
order is brought into karma. If we have loved a person insufficiently
over a period of fifteen years, we shall become aware of it after
death. It is during our experience of this that we bring about the
impulse to act differently in our next incarnation on earth. We
thereby create the impulse and the will for karmic compensation. That
is the technique of karma.
Above all, we should be clear about one thing. During the early
phases of life after death, namely during the Moon and Mercury
periods (and also during subsequent periods that will shortly be
described), we dwell in the spiritual world in such a way that our
spiritual life depends on how we lived on earth in the physical
world. It not only is a question of our earthly consciousness. Our
unconscious impulses also play a part. In our normal waking state on
earth we live in our ego. Below the ego-consciousness lies the astral
consciousness, the subconscious sphere. The workings of this sphere
are sometimes different from our normal ego-consciousness without our
being aware of it.
Let us take an actual example that occurs quite frequently. Two
people are on the friendliest of terms with each other. One develops
an appreciation for spiritual science while the other, who previously
appeared quite complacent towards it, comes to hate spiritual
science. This animosity need not pervade the whole soul. It may only
be lodged in the person's ego-consciousness, not in his astral
consciousness. As far as his astral consciousness is concerned, the
person who feeds his animosity still further might in fact have a
longing and a love for the spirit of which he is unaware. This is
quite possible. There are contradictions of this kind in human
nature. If a person investigates his astral consciousness, his
subconscious, he might well find a concealed sympathy for what in his
waking consciousness he professes to hate. This is of particular
importance after death because then, in this respect, man becomes
truly himself. A person may have brought himself to hate spiritual
science during a lifetime, to reject it and everything connected with
it, and yet he may have a love for it in his subconscious. He may
have a burning desire for spiritual science. The fact of not knowing
and being unable to form thoughts of his memories can result in acute
suffering during the period of kamaloca because during the first
phase after death man lives mainly in his recollections. His
existence is then not only determined by the sorrow and also the joy
of what lives in his ego-consciousness. What has developed in the
subconscious also plays a part. Thus man becomes truly as he really
is.
Here we can see that spiritual science rightly understood is destined
to work fruitfully in all spheres of life. A person who has gone
through the gate of death is unable to bring about any change in his
relation to those around him, and the same is true of the others in
relation to him. An immutability in the connections has set in. But a
sphere of change does remain that is in the relationship of the dead
to the living. Inasmuch as they have had a relationship on earth with
those who have died, the living are the only ones who can soothe the
pain and alleviate the anguish of those who have gone through the
gate of death. In many cases such as these, reading to the dead has
proved fruitful.
A person has died. During his lifetime for [one] reason or another he did
not concern himself with spiritual science. The one who remains
behind on earth can know by means of spiritual science that the
deceased has a burning thirst for spiritual science. Now if the one
who remains behind concerns himself with thoughts of a spiritual
nature as if the dead were there with him, he performs a great
service to him. We can actually read to the dead. That enables the
gulf that exists between the living and the dead to be bridged. The
two worlds, the physical and the spiritual, are severed by
materialism. Consider how their union will take hold of life itself!
When spiritual science does not remain mere theory but becomes a life
impulse as it should, there will not be separation but immediate
communication. By reading to the dead we can enter in immediate
connection with them and help them. The one who has avoided spiritual
science will continue to feel the anguish of longing for it unless we
help him. We can assist him from the earth if such a longing is at
all present. By this means the living can help the dead.
It also is possible for the dead to be perceived by the living,
although in our time the living do little to bring about such
connections. Also in this respect spiritual science will take hold of
life, will become a true life elixir. To understand in which way the
dead can influence the living let us take the following as our
starting point. What does man know about the world? Remarkably little
if we only consider the things of the physical plane with mere waking
consciousness. Man is aware of what happens out there in front of his
senses and what he can construe by means of his intellect in relation
to these happenings. Of all else he is ignorant. In general he
believes that he cannot know anything apart from what he observes by
means of sense perception. But there is much else that does not
happen and yet is of considerable importance. What does this mean?
Let us assume that we are in the habit of going to work at eight
o'clock every morning. On one occasion, however, we are delayed
by five minutes. Apart from the fact that we arrive five minutes late
nothing unusual has happened apparently. Yet, upon closer
consideration of all the elements involved, we might become aware
that precisely on that day, if we had left at the correct time we
would have been run over. That means that had we left at the right
time we would no longer be alive.
Or what is also possible and might have occurred is that a person
might have been prevented by a friend from sailing on the Titanic. He
might feel that had he sailed he surely would have been drowned! That
this was karmically planned is another matter. But do think, when you
consider life in this way, of how little you are in fact aware. If
nothing of what might have taken place has happened, then you are
simply unaware of it. People do not pay attention to the countless
possibilities that exist in the world of actual events.
You might say that surely this is of no importance. For the outer
events it matters little, yet it is of importance that you were not
killed. I would like to draw your attention to the fact that we might
have known that there was a high probability of being killed. If, for
instance, we had not missed the train that was involved in a major
accident. One cannot mention all possible cases and yet they happen
constantly on a small scale. Certainly, for the external course of
events we only need know what can be observed.
Let us assume that we definitely know that something would have
happened had we not missed the train. Such a knowledge makes an inner
impression on us, and we might say that we have been saved in a
remarkable way by good fortune. Consider the many possibilities that
confront people. How much richer would our soul lives be if we could
know all the things that play into life and yet do not happen! Today
people only consider the poverty-stricken sequence of what has
actually occurred.
It is as if one were to consider a field with its many ears of wheat
and reflect that from it a relatively small number of seeds will be
sown. Countless others will not sprout and will go in another
direction. What might happen to us is related to what actually occurs
as the many grains of wheat that do not sprout are related to those
that sprout and carry ears. This is literally so, for the
possibilities in life are infinite. Moments in which especially
important things for us in the world of probability are taking place
are also particularly favorable moments for the dead to draw near.
Let us suppose that a person left five minutes early, and as a result
his life was preserved. At a particular moment he was saved from an
accident, or it might also happen that in such a manner a joyful
event escaped him. A dream picture that imparts a message from the
dead can enter life at such moments. But people live crudely. As a
rule, the finer influences that constantly play into life go
unheeded. In this respect, spiritual science refines the feelings and
sensations. As a result, man will sense the influence of the dead and
will experiences a connection with him. The gulf between the living
and the dead is bridged by spiritual science that becomes a true life
elixir.
The next sphere after death is the so-called Venus sphere. In this
sphere we become hermits if on earth we have had an irreligious
disposition. We become sociable spirits if we bring a religious
inclination with us. Inasmuch as in the physical world we are able to
feel our devotion to the Holy Spirit, so in the Venus sphere shall we
find all those of a like inclination towards the divine spiritual.
Men are grouped according to religious and philosophic trends in the
Venus sphere. On earth it is so that both religious striving and
religious experience still play a dominant part. In the Venus sphere
the grouping is purely according to religious confession and
philosophic outlook. Those who share the same world-conception are
together in large, powerful communities in the Venus sphere. They are
not hermits. Only those are hermits who have not been able to develop
any religious feeling and experience.
For instance, the monists, the materialists of our age, will not be
sociable, but lonely beings. Each one will be as if encaged in the
Venus sphere. There can be no question of a Monistic Union because by
virtue of the monistic conception each member is condemned to
loneliness. The fact that each is locked in his cage has not been
thought out. It is mentioned so that souls may be brought to an
awareness of reality as compared to the fanciful theories of monism
that have been elaborated on earth. In general we can say that we
come together with those of the same world-conception, of the same
faith as ourselves. Other confessions are hard to understand in the
Venus sphere.
This is followed by the Sun sphere. Only what bridges the differences
between the various religious confessions can help us in the Sun
sphere. People do not find it easy to throw bridges from one
confession to another because they are so entrenched in their own
views. A real understanding for one who thinks and feels differently
is particularly difficult. In theory such an understanding is often
claimed, but matters are quite different when it is a question of
putting theory into practice.
One finds, for instance, that many who belong to the Hindu religion
speak of a common kernel in all religions. They in fact, however,
only refer to the common kernel of the Hindu and Buddhist religions.
The adherents of the Hindu and Buddhist religions speak in terms of a
particular egoism. They are caught in a group egoism.
One might insert here a beautiful Estonian legend about group
egoism that tells of the origin of languages. God wished to bestow
the gift of language on humanity by means of fire. A great fire was
to be kindled and the different languages were to come about by
having men listen to the peculiarities of the sounds of the fire. So
the Godhead called all the peoples of the earth to assemble so that
each might learn its language. Prior to the gathering, however, God
gave preference to the Estonians and taught them the divine-spiritual
language, a loftier mode of speech. Then the others drew near and
were allowed to listen to how the fire was burning, and as they heard
it they learned to understand the various sounds. Certain peoples
preferred by the Estonians came first when the fire was still burning
quite strongly. When the fire was reaching its end the Germans had
their turn, for the Estonians are not particularly fond of the
Germans. In the feebly crackling fire one heard, “Deitsch,
peitsch; deitsch, peitsch” (German, whip). Then followed
the Lapps of whom the Estonians are even less fond. One only heard,
“Lappen latchen” (Lapp, lash). By that time the fire was
reduced to mere ashes, and the Lapps, brought forth the worst
language of all because the Estonians and the Lapps are deadly
enemies. Such is the extent of the Estonians' group egoism.
A similar group egoism is true of most peoples when they speak of
penetrating to the essential core common to all religious creeds. In
this respect, Christianity is absolutely not the same as all the
other creeds. If, for example, the attitude in the West was
comparable to that toward the Hindu religion, then old Wotan still
would reign as a national god. The West has not acknowledged a ruling
divinity to be found within its own area, but one outside it. That is
an important difference between it and the Hinduism and Buddhism. In
many respects, Western Christianity is not permeated by religious
egoism. Religiously it is more selfless than the Eastern religions.
This is also the reason why a true knowledge and experience of the
Christ impulse can bring man to a right connection with his fellow
men, irrespective of the confessions they acknowledge.
In the Sun sphere between death and rebirth it is really a matter of
an understanding that enables us not only to come together with those
of a like confession, but also to form a relationship with mankind as
a whole. If sufficiently broadly understood in its connection with
the Old Testament religion, Christianity is not one-sided. Attention
has been drawn previously to something of considerable importance
that should be recognized. You will recall that one of the most
beautiful sayings of Christ, “Ye are Gods,” is
reminiscent of the Old Testament. Christ points to the fact that a
divine spark, a god dwells in every human being. You are all Gods;
you will be on a par with the Gods.
It is a lofty teaching of Christ that points man to his divine
nature, that he can become like God. You can become God-like, a
wonderful and deeply moving teaching of Christ! Another being has
used the same words, and it is indicative of the Christian faith that
another being has done so. At the opening of the Old Testament
Lucifer approaches man. He takes his starting point — and
therein lies the temptation — with the words, “You shall
be as Gods.” Lucifer at the beginning of the temptation in
Paradise and later Christ Jesus use the same words! We touch here
upon one of the deepest and most important aspects of Christianity
because this indicates that it is not merely a matter of the content
of the words, but of which being in the cosmic context utters them.
In the last Mystery Drama it had to be shown that the same words have
a totally different meaning according to whether spoke by Lucifer,
Ahriman or the Christ. We touch here upon a deep cosmic mystery, and
it is important that we should develop an understanding for the
words, “Ye are Gods” and “Ye shall be as Gods,”
uttered on one occasion by the Christ, on the other by Lucifer.
We must consider that between death and rebirth we also dwell in the
Sun sphere where a thorough understanding of the Christ impulse is
essential. We must bring this understanding along with us from the
earth, for Christ once did dwell in the Sun but, as we know, He
descended from the Sun and united Himself with the earth. We have to
carry Him up to the Sun period, and then we can become sociable
beings through the Christ impulse and learn to understand Him in the
sphere of the Sun.
We must learn to discriminate between Christ and Lucifer, and in our
time this is only possible by means of anthroposophy. The
understanding of Christ that we bring with us from the earth leads us
as far as the Sun sphere. There it acts as a guide, so to speak, from
man to man, irrespective of creed or confession. But we encounter
another being in the Sun sphere who utters words that have virtually
the same content. That being is Lucifer. We must have acquired on
earth an understanding of the difference between Christ and Lucifer,
for Lucifer is now to accompany us through the further spheres
between death and rebirth.
So you see, we go through the Moon, Mercury, Venus, and Sun spheres.
In each sphere we meet, to begin with, what corresponds to the inner
forces that we bring with us. Our emotions, urges, passions, sensual
love, unite us to the Moon sphere. In the Mercury sphere we meet
everything that is due to our moral imperfections; in the Venus
sphere all our religious shortcomings; in the Sun sphere, everything
that severs us from the purely human.
Now we proceed to other spheres that the occultists terms the spheres
of Mars, Jupiter and Saturn. Here Lucifer is our guide and we enter
into a realm that bestows new forces upon us. Just as here we have
the earth below us, so there in the cosmos we have the Sun below us.
We grow into the divine-spiritual world, and as we do so we must hold
fast in memory what we have brought with us of the Christ impulse. We
can only acquire this on earth and the more deeply we have done so,
the farther we can carry it into the cosmos. Now Lucifer draws near to
us. He leads us out into a realm we must cross in order to be
prepared for a new incarnation. There is one thing we cannot dispense
with unless Lucifer is to become a threat to us, and that is the
understanding of the Christ impulse, of what we have heard about
Christ during our life on earth. Lucifer approaches us out of his own
accord during the period between birth and death, but Christ must be
received during earthly life.
We then grow into the other spheres beyond the Sun. We become ever
larger, so to speak. Below us we have the Sun and above, the mighty,
vast expanse of the Starry heavens. We grow into the great cosmic
realm up to a certain boundary, and as we grow outward cosmic forces
work upon us from all directions. We receive forces from the mighty
world of the stars into our widespread being.
We reach a boundary, then we begin to contract and enter again into
the realms through which we have traveled previously. We go through
the Sun, Venus, Mercury and Moon spheres until we come again into the
neighborhood of the earth and everything that has been carried out in
the cosmic expanse has concentrated itself again in an embryo borne
by an earthly mother.
This is the mystery of man's nature between death and a new
birth. After he has gone through the gate of death he expands ever
more from the small space of the earth to the realms of Moon, Mercury,
Venus, Sun, Mars, Jupiter and Saturn. We have then grown into cosmic
space, like giant spheres. After we as souls have received the forces
of the universe, of the stars, we contract again and carry the forces
of the starry world within us. This explains out of spiritual science
how in the concentrated brain structure an imprint of the total
starry heavens may be found. In fact, our brain does contain an
important secret.
We have yet another mystery. Man has gathered himself together,
incarnated in a physical body to which he comes by way of his
parents. He has journeyed so far during his expansion in cosmic space
that he has recorded his particular characteristics there. As we gaze
from the earth upward to the heavens, there are not only stars but
also our characteristics from previous incarnations. If, for
instance, we were ambitious in previous earth lives, then this
ambition is recorded in the starry world. It is recorded in the
Akasha Chronicle, and when you are here on the earth at a particular
spot, this ambition comes to you with the corresponding planet in a
certain position and makes its influence felt.
That accounts for the fact that astrologers do not merely consider
the stars and their motions but will tell you that here is your
vanity, there is your ambition, your moral failing, your indolence;
something you have inscribed into the stars is now working out of the
starry worlds onto the earth and determines your destiny. What lives
in our souls is recorded in the vastness of space and it works back
from space during our life on earth as we journey here between birth
and death. If we truly understand them, these matters touch us
closely, and they enable us to explain many things.
I have concerned myself a great deal with Homer. Last summer during
my investigations into the conditions between death and rebirth I
came upon the immutability of the connections after death. Here, in a
particular passage, I had to say to myself that the Greeks called
Homer the blind poet because he was such a great seer. Homer mentions
that life after death takes place in a land where there is no change.
A wonderfully apt description! One only learns to understand this
through the occult mysteries. The more one strives in this direction,
the more one realizes that the ancient poets were the greatest seers
and that much that is secretly interwoven in their works requires a
considerable amount of understanding.
I would like to mention something that happened to me last autumn and
which is quite characteristic. At first, I resisted it because it was
so astonishing, but it is one of those cases where objectivity wins.
In Florence we find the tombs of Lorenzo and Giuliano de Medici by
Michelangelo. The two brothers are portrayed together with four
allegorical figures. These figures are well known, but at a first
visit it occurred to me that something was not quite right with this
group. It was clear to me that the one described as Giuliano is
Lorenzo, and vice versa. The figures, which can be removed, had
obviously been interchanged on some occasion and it has gone
unheeded. That is why the statue of Giuliano is said to be that of
Lorenzo, and vice versa. But I am really concerned here with the four
allegorical figures.
Let us first deal with this wonderful statue, “Night.” It
cannot be understood simply in terms of an allegory. If, however,
knowing about the etheric body and imagining it in its full activity,
one were to ask, “What is the most characteristic gesture
corresponding to the etheric body when it is free from the astral
body and ego?” the answer would be the gesture as given by
Michelangelo in “Night.” In fact, “Night” is
so molded that it gives a perfect representation of the free,
independent etheric body, expressed by means of the forms of the
physical body when the astral body and ego are outside it. This
figure is not an allegory, but represents the combination of the
physical and etheric bodies when the astral body and ego are outside
them. Then one understands the position of the figure. It is
historically the truest expression of the vitality of the etheric
body.
One comes to see the figure of “Day” as the expression of
the ego when it is most active and least influenced by the astral,
etheric and physical bodies. This is portrayed in the strange gesture
and position of Michelangelo's “Day.” We obtain the
gesture of the figure “Dawn” when the astral body is
active, independent from the physical and etheric bodies and the ego,
and of “Dusk” when the physical body is active without
the other three members.
I struggled long against this piece of knowledge and to begin with
thought it quite absurd; yet the more one gets into it, the more it
compels one to recognize the truth of the script contained in these
sculptures. It is not that Michelangelo was conscious of it. It
sprang from his intuitive creative power. One also understands the
meaning of the legend that tells that when Michelangelo was alone in
his studio, the figure “Night” became endowed with life,
and would move around freely. It is a special illustration of the
fact that one is dealing with the etheric body. The spirit works into
everything in art as in the evolution of humanity. One learns to
understand the world of the senses only if one grasps how the spirit
works into sensible reality.
There is a beautiful saying by Kant. He says, “There are two
things that have made a specially deep impression on me, the starry
heavens above me and the moral law within me.” It is
particularly impressive when we realize that both are really one and
the same. Between death and rebirth we are spread out over the starry
realms and receive their forces into ourselves, and during our life
in a physical body the forces we have gathered are active within us
as moral impulses. Looking up to the starry heavens we may say that
we dwell among the forces that are active out there during the period
between death and rebirth. This now becomes the guiding principle of
our moral life. The starry heavens outside the moral law within are
one and the same reality. They constitute two sides of that reality.
We experience the starry realms between death and rebirth, the moral
law between birth and death.
When we grasp this, spiritual science grows into a mighty prayer. For
what is a prayer but that which links our soul with the
divine-spiritual permeating the world. We must make it our own as we
go through the experiences of the world of the senses. Inasmuch as we
strive consciously towards this goal, what we learn becomes a prayer
of its own accord. Here spiritual knowledge is transformed
immediately into feeling and experience, and that is how it should
be. However much spiritual science might work with concepts and
ideas, they will nevertheless be transformed into pure sensations and
prayer-like feelings. That is what our present time requires. Our
time needs to experience the cosmos by living into a consideration of
the spirit in which the study itself takes on the nature of a prayer.
Whereas the study of the external physical world becomes ever more
dry, scholarly and abstract, the study of spiritual life will become
more heartfelt and deeper. It will take on the quality of prayer, not
in a one-sided sentimental sense but by virtue of its own nature.
Then man will not know merely as a result of abstract ideas and the
divine that permeates the universe is also in him. He will realize as
he advances in knowledge that he truly has experienced it during life
between the last death and a new birth. He will know that what he
experienced then is now in him as the inner riches of his life.
Such considerations, related as they are to recent research, help us
to gain an understanding of our own development. Then spiritual
science will be abler to transform itself into a true spiritual life
blood. We shall often speak further about these matters in the
future.
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