III.
IN THESE lectures I have said many things which may, with
some justification, be deemed strange and unfamiliar, in view of the
materialism of our time. But it is the case that the knowledge which
is gained from spheres beyond the Threshold has to do with a region
of the universe other than that of the sense-perceptible facts to
which science, so called, is alone willing to pay
attention.
Let us remind
ourselves at this point of the way in which the outer form and figure
of man indicates his connection with the cosmos. The head, in its
whole shape and form, is a structure which could not have come into
being within Earth-existence as such, but is a product of the
Moon-forces, and its individual form, in every case, is the outcome
of a man's former incarnations. We have also heard that the human
body (other than the head) is preparing to become head
in the next incarnation. In the form of the human head, therefore, we
have an indication of the previous incarnation; in the processes of
the human body, we have indications of the next incarnation.
In this way the human form is directly connected with the preceding
and the following incarnations.
Study of the being of
man in this light leads us to a knowledge of great cosmic
connections.
It is well known to
you that knowledge which is a remnant of the wisdom of ancient times
relates the outer form of man to the twelve constellations of the
Zodiac. [See also
Cosmic Forces in Man.
Christiania, Nov.–Dec., 1921 Anthroposophical Publishing Co.]
Without speaking the superficial language that is characteristic of most
modern astrological lore, it is right to call attention to the fact
that behind the connections which are said to exist between the human
form and the universe, deeply significant mysteries lie
hidden.
Astrology, as you
know, relates the human head to Aries; the throat and larynx to
Taurus; the shoulders, together with all that comes to expression in
the arms and hands, to Gemini; the breast to Cancer, the heart to
Leo; the lower part of the trunk to Virgo; the region of the loins to
Libra; the sexual organs to Scorpio; the thigh to Sagittarius; the
knee to Capricorn; the shank to Aquarius; the feet to
Pisces.
There we have the
relation of the body, with all its parts, including the head, to the
forces reigning in the cosmos and which in a certain way can be
pictured or symbolised in the fixed constellations of the
Zodiac.
We have spoken of
the head as being a transformation of the whole body, the body as it was
in the previous incarnation. The organs of sight again are of a
twelve-fold constitution.
The whole
human body is related, as we have seen, to the twelve constellations but
each part of it must also, in turn, be related to all these twelve
constellations.
I must point out,
too, a certain characteristic of all the great laws of the universe.
— Whenever we have a “twelve-hood,” then one
member of the twelve-hood, while it belongs to the whole, is at the
same time an independent member. The head, for instance, is related
to one constellation but is, in turn, derived from all
the twelve. Hence in the next incarnation, what to-day is the
whole head, will be represented by one sense-organ;
what to-day is the larynx (including the neighbouring organs of
speech) will be transformed, will undergo a metamorphosis, and
in the next incarnation will serve another part of the organism; the
arms, another, and so on.
As we stand in the
world we may say that our whole body is transformed, metamorphosed to
become head in the next incarnation, and in so orderly a way that the
twelve-fold constitution of our present body appears again in the
next incarnation in the twelve-fold constitution of the
head.
It may be asked: where
is there any indication that the head is really twelve-fold in its
constitution? Most of you will know that twelve main nerves go
out from the human head. If these twelve nerves were rightly
explained — not in the miserably confused way in which they are
mentioned by modern cerebral physiology — we should be able to
recognise in them that which, in the previous incarnation, was
contained in the whole body. It is not necessary to be puzzled
by the strange dictum that, for example, the hands will be
transformed into some part of the head. Even in a crude sense we may
understand what is meant. Can we not observe in the hands something
that points, in germ, to organs of speech? Do not the gestures of
hands and arms speak an eloquent language in themselves? Is it then
so impossible to imagine them changed into something different, some
thing which, at another stage of existence, will appear as a
sense-organ of the head? And the idea that what is physically
expressed in the knee is preparing (when spread over the whole body)
to become the sense of touch, will only be laughed to scorn by those
who have no conception of the phenomenon of metamorphosis in life. It
is not difficult to conceive that the marvellous structure of the
human knee with its knee-cap and peculiar sensitiveness (a
sensitiveness different from that of the organ of touch which is
spread over the whole body) is preparing to become the organ for the
sense of touch in the next incarnation.
The whole of our being
undergoes metamorphosis and a study of this metamorphosis opens
up deep mysteries before us. But if we are to penetrate these
mysteries in the right way, we must not adopt the attitude of the
science of to-day which is often that of cynicism. We must have true
reverence for existence if we are ever to read its
mysteries.
The physical
organism of man and technical discoveries.
For some long time
now, modern man has brought his dreadful pride and presumption into
all his conceptions of the universe. When these qualities are
expressed in an extreme form in individual characters, this is not a
matter of surprise to those who realise that it is precisely in the
intellectual and scientific life of humanity that pride and
presumption are the ruling factors, albeit this is unobserved by the
majority of men.
In the course of
our studies in Spiritual Science it has often been necessary for me to
draw attention to this canker that has made its appearance in
the more modern phase of evolution. Think of the way in which men
write and of what they write about the achievements of the
human race. Think of what can be read in school-books or in other
works about the genius of discovery, about the invention, let us say,
of paper. Paper is something that may well be a cause of regret when
we think of the kind of stuff that is printed on it nowadays! Much
has been said in praise of that capacity in man which has reached
such a zenith of achievement! But as I have said before, a wasp's
nest is composed of a substance that is the same as paper. Millions
of years ago, the elemental Beings who stand behind the preparation
of a wasp's nest, had already forestalled man in this discovery. And
the same could be said in a thousand other instances. Take the
telescope which can be turned in two directions, upwards-downwards,
backwards-forwards. Schmieg, a man who tried in many ways to
draw attention to such things, pointed to this very example of the
telescope. Just think what it is that man has really achieved
here. The twofold movement of the telescope —
upwards-downwards, backwards-forwards — is made possible
by a double apparatus for rotation: an upper apparatus known in
mechanics as a hinge-joint, and a lower apparatus known as a
pivot-joint. In this way, provision is made for the double rotatory
movement. Now it would be absurd, as can easily be proved in the case
of the telescope, to construct it the other way round, putting the
pivot in place of the hinge or the hinge below the pivot. This would
be quite useless. That such an adjustment of movement has been
achieved may be lauded as a deeply significant discovery on the part
of man. But in a much more ingenious way — and I use the word
‘ingenious’ in the objective and not in the
subjective sense — you all possess this apparatus in your own
bodies at the place where the head is poised upon the cervical
vertebrae: above — a hinge joint; below — a pivot joint.
And because of this you are able to move your heads upwards and
downwards and from side to side. You see, therefore, that in
the human organism itself we have exactly the same thing.
In the human organism
there is to be found everything that man, through his discoveries,
has made, or will yet make in the way of mechanical appliances,
everything, that is to say, that can really contribute to human
evolution. Only such things as can contribute nothing to human
evolution are not to be found in man, or are only to be found
there inasmuch as they have been inserted into his being by forces
quite outside the natural course of his evolution. If, therefore, we
look back to very early times, we shall say that there must have been
a time when these peculiar joint-mechanisms and a great deal more as
well, came into being. They are now in actual existence. We can go
further and further back in human evolution (that is to say to phases
of evolution when man already possessed the form that is his to-day),
and we shall never find these organic arrangements absent. If,
moreover, they are said to be the outcome of purely mechanical
forces, how can this possibly be explained? Just think how
wonderfully suitable for its purpose this particular apparatus is
— so much so, indeed that it is possible even to use it on a
telescope. No other arrangement would be anything like so suitable.
According to a well-known principle of superficial Darwinism (I say
‘superficial’ expressly) it is the fittest
who survive. But in this case, of what is the less fit supposed to
consist? The less fit would make it impossible for man as he now is,
to live at all. He simply would not be able to exist in the way he
now exists; it is quite unthinkable that this is a case of transition
from the less fit to the fit. Those who know the real truth as
opposed to the dicta of superficial students of Darwinism, have
always called attention to these things.
How will man in the
future gain enlightenment on the subject of his connection with
the cosmos? On this matter too, I have already said things that will
have seemed puzzling and strange. I spoke of the modern belief that
the Heavens are to be explained by the Heavens, and said that this
was a mere catchword. The truth is that the secrets of the Heavens
which can be investigated — and which by the Copernican school
are considered to yield their own explanation — these
secrets can explain what exists on the Earth; the mysteries of
the Earth in their turn, can explain the mysteries of the
Heavens.
Strange as it may
appear, in times to come, in order to understand the Heavens, men
will study the embryo (as it develops out of the cell) and its
environment, up to the point of the existence of man as a complete
and finished being. And the observations made will serve to reveal
the mysteries of the great universe. The revelations of the
Heavens will be explanatory of processes which, on the Earth, take
their course in animal, plant and man — above all in embryonic
life. The truth is that the Heavens explain the Earth, and the Earth
the Heavens. This still seems a paradox to the modern age but it is a
principle of real knowledge for the future and one that must be
amplified and developed in many directions.
Aberrations in
Occultism.
Let me now speak
again of problems connected with Lucifer and Ahriman. With some
justification we look for the manifestations and revelations of
Lucifer in human emotions and in the passions and feelings of men. We
regard the Luciferic influence as operating more from the
inner being. That Eve could set about making herself fair to
look upon, could become a being who realised her own beauty and
through her beauty proceed to bring about the temptation — this
necessitated the help of Lucifer. When the other influence was
destined to appear in the course of earthly evolution, namely, that
the Sons of the Gods should find the daughters of men fair, i.e.,
should find the objective world beautiful, the intervention of
Ahriman was required. It was necessary for Lucifer to work
through Eve in order that she might realise her beauty and through
her beauty bring about the temptation. That the objective world
should work as beauty and influence the human soul, Ahriman
was needed.
The first event fell
in the Lemurian epoch, the second in the age of Atlantis.
It behoves us to
increase our knowledge and understanding of the Luciferic and
Ahrimanic influences. I can, of course, only describe certain
details, but these details must then be put together in order to
build up a knowledge of the nature of the Ahrimanic and Luciferic
influences as a whole.
Some of you are
possibly familiar with strange things that are apt to take place in
circles where occultism, pseudo-occultism, occult charlatanism and
the like, are cultivated. These strange things happen again and
again. Suppose, for example, that a Society which likes to call
itself an ‘Occult Society,’ numbers among its adherents,
certain celebrities. In these so-called ‘Occult
Societies’ there are always celebrities whose word is taken for
law. Something said or done by these celebrities is immediately
laid down as dogma. Suppose it becomes a dogma that one or another of
these persons is the reincarnation of some great individuality, has
achieved something quite out of the common, has uttered sublime
truths, thousands of printed copies of which are sent out into the
world. The utterances are considered to be of a lofty order although
they may be commonplace in the extreme. That, however, makes no
difference! It happens again and again that the most superficial
nonsense, if delivered with the necessary veneer of sentimentality,
is accepted by thousands of people as the most profound
truth.
When something of the
kind happens — and I am not now speaking of a particular
instance but of typical occurrences — a good many people will
be roused, protesting vigorously that they will submit to no dogma
that it is all nonsense, that they do not want it, and they will
never believe in it. Opposition will immediately be set on foot
against them. But then some celebrity comes along and meets one of
these rebels. What happens? In a few hours the rebel is converted
into the most rabid supporter! Sometimes, indeed, the conversion is
effected in less than an hour. Such things happen again and again.
People are puzzled, very naturally. They say ‘Yes, but he or
she (and it is not by any means always a ‘she’ but quite
often a ‘he’) — he or she used to think so clearly
about these things. How could one short conversation suffice so
completely to change them over that they now believe anything
and everything?’
There are people
sitting here who know that such things have actually happened. But
can it really be said in such a case that true conviction has been
brought about? No, indeed! There can be no question of what is known
as conviction in ordinary waking life. The occurrence must be
regarded in quite a different light and in order to understand it we
must consider the character of Ahriman.
One of the main
characteristics of Ahriman is that he absolutely ignores the unbiased
relationship to truth which is a determining factor in the life
of man on Earth. This unbiased relationship to truth, where we strive
for truth as the accordance of idea with objective reality, is
beyond Ahriman's ken. He neither knows nor is concerned with
it. Ahriman's position in the universe makes it entirely a matter of
indifference to him whether, in the forming of a concept, this
concept agrees with reality. In everything which Ahriman conceives as
truth (in the human sense, of course, one would not call it
‘truth’) he is concerned only with effects. What
is said, is said not because it fits the facts, but in order
to produce an effect. This or that is said in order that some
particular effect may be produced. It would therefore be
‘Ahrimanic’ if I were to speak to someone about our
Building, let us say, with entire indifference as to its truth, but
merely for the sake of inducing the person in question to undertake
this or that, knowing that he will acquiesce if I ask him to do
so.
I am sure you realise
that these things actually happen: that a man may think out some
scheme, be utterly indifferent as to whether his ideas are in
accordance with objective reality or not, and then make use of them
in such a way that they will have a certain effect upon those who
listen to him. On a small scale this happens every day and one can
think of many examples. Just think of all the things match-making
ladies say when they want to bring two young people together, of all
they say of the doings of the future couple! The match-makers are
quite unconcerned as to the truth of what they say. Their only aim is
to bring off the match under the influence of what is
said.
That, of course, is a
very trivial example and Ahriman himself is above such trivialities.
What I mean to convey is that in human life we can find analogies for
everything. The point with Ahriman is always the effect that will be
produced by what is said and he formulates his utterances in such a
way that when it comes to the point of communicating them he
can step in to help.
Now it would serve
Ahriman's purposes well if there were to arise on Earth a number of
human beings who hold such a definite belief as that of which I spoke
just now. If a man has been initiated into the mysteries of corrupt
occultism and as a result of the initiation he has received has no
inclination to place himself in the ranks of true occultism, then he
can enter into a pact with Ahriman and declare a truth which in the
human sense, of course, is not truth at all but which will
produce certain definite effects. There is always some element of
this kind at work in events such as I have described: where in an
incredibly short time an out-and-out rebel succumbs to suggestion
practised by means of Ahrimanic arts. In league with Ahriman a man
can easily induce another to believe that some personality is an
incarnation of a great individuality. It is merely a question of
knowing the art of sowing the seeds where they will find responsive
soil — in this case the soil of humanity itself — in such
a way that the effects alone, and not the fact of agreement
with objective reality, are of importance.
Such things go on in
many circles which like to consider themselves ‘Occult.’
In many such circles it is not a question of ideas which accord with
reality but of saying things to serve a definite aim and produce
definite effects in one direction or another. Certainly, there are
people who are so dull-witted and simple-minded that they immediately
respond to Ahrimanic impulses quite unconsciously and without any
direct application of Ahrimanic arts. But it does actually happen
that Ahrimanic arts, that is to say, arts practised in direct
association with Ahriman, are applied in human life. In our times,
things that are done as an outcome of alliance with Ahriman play a
part of great significance. For much of what has been going on for a
long time now in human affairs is only to be understood in the light
of a knowledge of secrets which have been lightly touched upon
here.
We find, therefore,
that Ahriman is never concerned as to whether an idea fits the
facts but only with the effects produced.
With Lucifer it
is not quite the same. Lucifer has other characteristics of which we have
often spoken. But one characteristic in particular shall be mentioned
here in order to further our knowledge. Like Ahriman, Lucifer is
never concerned with the agreement of an idea with actuality. Lucifer
is out to cultivate such ideas as will generate in man the highest
possible degree of consciousness. Understand me well: I mean
by that, cultivation of the most enhanced consciousness, of the
widest possible expansion of consciousness. This expanded
consciousness in which Lucifer is interested is associated with a
certain inner voluptuousness in man. This again is Lucifer’s
sphere. You remember perhaps that in speaking of At1antean times I
once said that all sexuality was then an unconscious process.
Beautiful myths of the different people point to this unconsciousness
of the sexual process in ancient times. Only in the course of time
was it raised to the realm of consciousness. Lucifer plays an
essential part in raising this unconsciousness greater and greater
consciousness.Prematurely to induce consciousness in man, that is to
say, to call forth consciousness whereas under proper conditions this
particular degree of consciousness should unfold at
another period of time — this is the aim of Lucifer.
Lucifer does not want the attention of men to be directed altogether
to externalities. He would like everything that works into the
consciousness to work from within. Hence all visionary life
— which is, as it were, an exudation of forces in the inner
organs — is of a Luciferic nature.
When Lucifer is
known — and he must be known because it is a question of keeping
him in his rightful sphere and we are here concerned with spiritual
forces in the universe — we realise with horror that he has not
the very least understanding pf any harmless delight or amusement
which a man may take in things of the outer world. Lucifer has not
the remotest sympathy for harmless, amused delight aroused by
something outside. What he does understand is any emotion that
is kindled by the inner being of man. Lucifer well understands
when a desire in man awakens voluptuousness and when some process
that would otherwise remain unconscious is called in this way into
the region of consciousness. But in spite of his wisdom — and
Lucifer has, of course, sublime wisdom — he simply cannot
understand a harmless joke occasioned by some outer event. This lies
outside his province. And one can protect oneself against the
attacks which Lucifer is so prone to make, precisely by taking
innocent joy and delight in the world outside. Lucifer cannot bear
this; it vexes him terribly, for instance, if we take delight in a
good caricature.
Such are the
connections which are disclosed when we pass from the world of sense
to the region lying beyond the Threshold, the region where things are
not as they are in the world of sense but where all is Being,
living Being. Even in the world of the Elements everything is
living.
It is therefore
correct to say that both Ahriman and Lucifer are equally unconcerned
as to whether ideas agree with actuality. Ahriman is concerned with
the effects of what is said; Lucifer's aim is to bring about
an enhanced consciousness in man of what, in a particular
situation, should really not become conscious.
In these two ways
it is possible to achieve ends which could not be achieved if care were
taken to ensure absolute agreement between idea and objective
reality. And just as an alliance with Ahriman is the aim of corrupt
occult circles, for reasons already indicated, so too, attempts are
made to enter into a pact with Lucifer, that is to say, efforts are
made to influence human beings in such a way that vision is induced
as the outcome of inner voluptuousness — vision that is kindled
from the inner being.
What is consciously
achieved in these corrupt occult circles, namely, a pact with Ahriman
on the one side and with Lucifer on the other, enables Ahriman and
Lucifer to work into the unconscious regions of man's being.
And much of the criticism which must be directed against the
character of the fifth Post-Atlantean epoch in the way it is
expressing itself in the world, is to be traced to Ahrimanic and
Luciferic impulses. That there is so much lying, direct and indirect,
that so much is said with utter indifference as to whether it agrees
with the objective reality or not but simply for the sake of
satisfying some feeling or passion — all these things are
directly traceable to the fact that Ahrimanic and Luciferic
influences have gripped the world to-day and are causing chaos in
human affairs. For at our present stage of evolution we should not be
capable of making statements as the outcome of passion without any
attempt to discover whether they are really in accordance with
reality or not, if we only lent ourselves to the Powers of Good!
During the Atlantean epoch and even afterwards — at any rate up
to the middle of the fourth post-Atlantean period — the forces
in man's own inner being enabled him to ensure agreement between his
ideas and the corresponding objective realities. This faculty, as we
know, has been lost. And our present phase of evolution is there
precisely in order that men may learn to observe the outer
world, to investigate it — not to make statements which are
merely instigated by their own passions! To-day, when conclusions
well up from the inner life and no attempt is made to ensure their
agreement with objective reality, a Luciferic influence is
mingling with an Ahrimanic influence, the one inducing misplaced
consciousness, and the other, lying and untruthfulness. These things
are very widespread at the present time. Many souls to-day ignore the
necessity of ensuring that an idea shall absolutely accord with
objective reality. Moreover, few enough efforts are made in this
direction. When they are made they are not understood and
cause, to say the least, a considerable amount of surprise!
Least of all does one find understanding when one tries to give such
characterisations of reality as are supported by what actually
exists, simply taking the things of the world as they are and
reproducing them in ideas. People do not understand that this is
something radically different from things that are done and said as
the outcome either of personal or national passion. Here lies the
radical difference which is unobserved to-day. Statements are
made and conclusions are formed by men in accordance with their own
lines of thought and without regard as to whether such statements and
conclusions agree with the facts or not. That statements should agree
with objective facts — upon this the fate of our age depends.
For only so can we hope to pass onwards to an epoch wherein the
spiritual world can be perceived in its true nature. Unless we
acquire the faculty for the perception of truth in this physical
world we shall never be able to unfold it in regard to the spiritual
world. The capacity to find our true bearings in the spiritual world
must be developed here in the physical world. It is for this purpose
that we are placed in the physical world, where it behoves us to seek
agreement between idea and objective reality, in such a way that this
may become natural to us, may become a habit and a
faculty which we then carry with us into the spiritual
world.
But in these days
there are so many who make statements with utter disregard of their
conformity with objective fact, simply out of their feelings
and emotions! This tendency is the very reverse of what is needed for
the onward progress of humanity. Thinking in accordance with reality
has become terribly foreign to our materialistic age under the
influences which have here been described. Thinking in accordance
with reality is rare in the extreme and when it is honestly striven
for it comes into clash with whole world of unreal thinking. A
terrible example of this is afforded by the conflicts that arise
between our Anthroposophical Movement and unreal thinking; —
conflicts which must be spoken of, however unwelcome this may be,
because the facts are there and because one cannot be silent about
them if one is sincere in regard to the Movement.
These conflicts of
thinking that is in accordance with reality with thinking that
is inimical to reality (inimical in the sense explained above) are an
example of what is at stake when efforts are made really to serve the
interests of truth.
In every age the fight
with the opposing powers has had to be waged but the particular form
this fight assumes in every age and the metamorphosis it undergoes
must be recognised and understood. The influence of the Scribes and
Pharisees has not died out! It is still working to-day, in a
different form. And we shall only make progress with the clarity that
is essential when we really understand this difference between
thinking that is in accordance with reality and thinking that is
inimical to reality.
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