LECTURE
XI.
THE
SECRET OF PLANTS, OF METALS, AND OF MEN
Dornach,
December 15th, 1923.
FROM
what I gave out in my lecture yesterday it may perhaps be
comprehensible to you that I should say of Aristotle, who really
gathered together the whole knowledge, the sum total of the cognition
of the ancients in the fourth pre-Christian century, that in spite of
the fact that he only sent out a kind of system of logic into central
Europe, yet he himself stood firmly based on the Greek Mysteries, and
indeed on all the Mysteries of that time. Indeed we must even say
that anyone who can follow such things as world-views and
philosophies not merely with the intellect and the understanding, but
is able to absorb them into his feeling, will be able to sense, even
in the logical presentations of Aristotle, that a certain inner
connection with the secrets of nature underlies the Aristotelian
logic and philosophy. It was the fate of Aristotle then, if I might
express it in this way, his own personal path of evolution to have to
pour out this logical system into Europe. It may even be said, by way
of illustrating the peculiar fact underlying these remarks, that it
would be inconceivable to think of Plato as the teacher of Alexander,
whereas, as we know, Aristotle was able to fulfil that task and to
become the teacher of Alexander.
Plato only carried on in
his own way the ancient Mysteries, though in a more ideal form. But
just through the ideas that filled him he became that personality
whose teaching led men away from the secrets of nature, whereas
Aristotle continually drew them back to these; and this you can
gather from the short representations I give in my book,
The Riddles of Philosophy.
We only learn to know the fun case when we
can form an idea of the content of that seven years' instruction
which Aristotle gave to his pupil Alexander the Great. I will try and
compress into a short space the content of this instruction, drawn as
it was from those ancient Mysteries.
Now when a man spoke in those ancient times in an
authentic way about nature, people did not understand by the word
“nature” that which our modern natural scientists
understand; i.e., the merely earthly phenomena from which all the
extra-earthly phenomena, the entire phenomena of the heavens, are
excluded; but at that time they incorporated the human being himself
into the world of nature in the very widest sense of the words. This
could be done, because, at that time men sought the spirit in nature;
it would not have occurred to them in those ancient times to regard
man as being devoid of soul and spirit.
This Mystery-instruction taught men to regard nature in
such a way as expanded far out into the Cosmos, in so far as the
Cosmos was accessible to man through his relationship and affinity
with it. All instructions, all teaching which was taken seriously in
those ancient times was not an appeal to the human intellect or to
the outer powers of observation of man. What we today regard as
knowledge played no important role in those days, even in the time of
Aristotle. If the historians of the different sciences today wish to
write a history of their own scientific thinking they should really
begin with Copernicus or Galileo, because when they go back beyond
this in time what they have to say is not really adequate; and if
they then approach Greek knowledge, what they have to give is purest
phantasy. What they do is simply, in a sense, to prolong the present
back into the earliest times; but it is no reality that they
describe. Even at the time of Aristotle, even by Aristotle himself,
such teachings as were taken earnestly were so given that they were
connected with a complete transformation of human nature; with an
appeal, not only to human thought and observation, but to the whole
of human life. Man was to become a different being through knowledge,
a being quite different from what he was without it. The essential
point in these Mysteries was that man, through the knowledge he
acquired therein, was to become a quite different being from what he
was before. Actually, in the time of Aristotle the attempt was made
to bring about this transformation of man's nature by causing to work
upon his soul two polarically opposite feelings. The pupil who sought
instruction and who was gradually to acquire this knowledge was
exhorted to feel himself intensely as man in his relation to nature
around him. The pupil was told: “See how thou breathest the air
which in summer is warm and in winter is cold. Thou breathest the air
in such a way that in winter thou canst perceive thine own breath in
the form of vapour or mist; but in summer when thou breathest the
warm air, it is invisible.”
Such a phenomenon was made the starting-point for
instruction. The connection with nature was not made by saying: “Here
is a body with this or that temperature. I heat it in a retort and
then it undergoes transformation.” No, the starting-point was
man himself, and he was made to realize his connection with the
process of breathing. Gradually he was led, on the one hand, to
realize and feel the warm air. He was told: “Picture to thyself
what warm air is. Warm air seeks to rise, to ascend, and thou must
feel, when this warm air approaches thee, that something really wants
to bear thee out into the wide spaces of the Cosmos. Then, in
contrast with this realize cold water in any form. Simply feel it;
thou dost not feel at home in this. In the warm air thou canst feel
at home in such a way, that this warm air seeks to bear thee up into
the wide spaces of the Cosmos; but in the cold water thou feelest
strange, not at all at home in it. Thou feelest, when thou
withdrawest from cold water, leaving it to have its way outside, that
is something which concerns it alone; it then transforms itself into
the snow-crystals for example, the snow-flakes which fall on the
earth, and thou feelest thyself to be in thy proper place observing
them from without. Thou canst really only feel the warm air within
thee and wouldst like to be carried upwards by this warm air into the
wide spaces of the cosmos; but the cold water thou canst feel only
outside thyself, and in order to have relationship with it thou
wouldst like simply to observe it in its results, by means of thy
senses.”
These were the two polar opposites with which the pupil
was confronted. He was taught to feel that the words “outside”
and “inside” are simply empty expressions, which really
have no meaning; but such phrases as “warm airiness,”
“cold wateriness” mean a great deal. These are contrasts
through which man can feel himself fitted in to the world with the
innermost part of his being. The word “outside” then
signifies that which is cold and damp, “inside” that
which is of the nature of warm air. Man felt this contrast
qualitatively, and felt his relation to the world qualitatively. He
spoke no longer of things, but of man himself, and it was said that
the warm air leads one to the Gods, to the Divine Beings in the
heights, and that the damp and cold leads down to the subterranean
demons.
But this journey towards the subterranean demons is at
the same time connected with a knowledge of nature; only the disciple
had to take with him into these lower regions that which he had
discovered and experienced through the warm air in the heights, so
that what is below might not injure him.
When, with this inner feeling for the contrast between
the warm air and the damp cold, when, armed with this feeling he
approaches nature, he could, through the deeper experience of its
objects and processes gain a deep insight into the being of the
Cosmos. Today the chemist investigates hydrogen and ascribes to that
element certain properties which he has discovered. Then he observes
cosmic space and sees there something which reveals the same
characteristics as hydrogen in the laboratory, so he concludes that
hydrogen exists even in the cosmic spaces.
Such an argument would at the time of Aristotle have
seemed foolishness, for then one approached things in a different
way.
When the inner experience of the pupil had been deepened
through that which has just been described he was led to the
observation of that which really lives in the plants, as they unfold
their blossoms outwardly and strive upwards towards the cosmos. Plant
knowledge was that to which the pupil was led next. “Look into
the opening corona of the plant, and observe how it radiates towards
the wide spaces of the cosmos; realize the impression that this makes
upon thee.”
When the pupil with
these deepened feelings of which I have just spoken looked at the
opening blossoms, there arose in him an inner knowledge, an inner
illumination; flowers became to him the announcers of cosmic secrets
in the wide spaces of the earth. Flowers spoke to him of the wide
cosmic spaces and then, in a penetrating way, though only by means of
indications the pupil was led by the teacher to discover within
himself the secrets which streamed from the wide spaces of the cosmos
into the being of the plant. Thus the pupil was gradually led to
answer this question of the master: “What dost thou really
perceive when thou gazest into the opening calyx of the flower, into
the self-opening blossom, in which the stamens appear and radiate
towards thee? What dost thou really perceive there?” And the
pupil answered: “These plants tell me that they are compelled
by the heavy cold earth to take up their abode upon it, but that, in
reality they have not originated in the firm hard earth, they have
only been imprisoned in it. In truth, they are beings born of water,
and have their real true existence, as beings of water, in a previous
condition of the earth.” (I am referring to that condition of
the earth described in my
Outline of Occult Science
as the Old Moon-period.)
The pupil was led to say: “It is really the
secrets of the moon which left the earth, and which still preserves
something of the pre-earthly Moon condition, which are reflected to
me out of the flowers.” For the plants did not say the same
thing to the pupil every night. When the moon was in the
constellation of Leo flowers said something quite different to what
they did when the moon was in that of Virgo or Scorpio. That which
the moon experienced as she went through her orbit round the Zodiac,
these experiences were related by the flowers on the earth. The
flowers on the earth told the secrets of the cosmos outside. In
truth, through all this that was revealed to him the pupil said out
of the innermost of his heart:
I look into the flowers;
They reveal their relationship with the moon-existence
They are subdued by the earth; for they are water-born.
The pupil could feel this because he had previously
experienced the effect of chilling water. He had experienced this
chilling, and through this experience he had acquired his knowledge
of the plants.
When the pupil had been made sufficiently acquainted
with the secrets of the moon, revealed to him by the plants growing
out of the earth, he was led on further to the metals of the earth,
to the principal metals, Lead, Tin, Iron, Gold, Copper, Quicksilver,
Silver, as I explained to you in the last lecture in a different
connection. When he had developed such an intensified life of feeling
as I have indicated, he then made himself acquainted with the metals,
and experienced what they so mysteriously relate; and through the
metals he experienced the secrets of the entire planetary system. For
lead told him about Saturn, tin about Jupiter, iron about Mars, gold
about the Sun, copper about Venus, quicksilver about Mercury, and
again silver about the Moon, in so far as she does not stand in close
relationship with the earth, but belongs to the whole cosmos. Just as
the blossoms revealed their secret to the pupil, so now he learned
the metallic secret. First he learnt the secret of the plants,
secondly that of the metals.
This secret of the metals which was given in the
Eleusinian Mysteries, through that mighty planetary globe which, as I
described in the last lecture surrounded the male statue, this secret
of the metals still formed part of the instruction given, even at the
time of Aristotle; and in this secret of the metals there was
revealed the secret of the planets. Man's feelings were not then so
coarse as they are today. When he approached the metal lead it did
not merely appear in its lead-grey colour to the eye, but the
lead-grey made a peculiar impression upon the inner eye. In a certain
sense the leaden-grey colour of the fresh metal lead extinguished the
other colours, and he felt that he participated in this lead-grey
metallity. He came into another condition of consciousness and
experienced something different from the present. He was filled with
a feeling, a mood, as if the whole pre-earthly period of the earth
rose before him. It was as if the present were toned down through the
lead-grayness. Saturn nature revealed itself.
As regards gold, we know that according to external
analogies the ancients saw in gold a representative of the sun. That
was in truth not merely an external play of analogy that the sun was
regarded as something precious in the heavens and gold as something
valuable on earth. Really, nothing is too stupid for the man of today
when he wishes to regard the ancients as stupid. When man regarded
the metal gold, with its self-contained shining yellow colour, its
modest mien and yet proud standing in the world, he actually felt how
this is related to the entire blood-circulation of man. He felt in
the quality of gold: “Thou art within that, thou feelest
thyself as part of that.” Through this feeling he came
gradually to comprehend the nature of the sun; he felt the
relationship of the quality of gold with that which works from the
sun in the blood of man.
Thus he gained a perception of the entire planetary
system by means of the different metals, and the pupil, who did not
think about these things as intellectually as we do today, conceived
the following formula:
I think about the metals;
They reveal their relationship with the planets
They are subdued by the earth; for they are born of the
air.
Actually the metals which are today in the earth came
out of the cosmos in an airy form, and only gradually became fluidic
during the ancient Moon-period. They came over in airy form when the
earth was in the ancient Sun-condition; they attained a fluid form
during the Moon-period, and then they became subdued by the earth and
reduced to solid form during the earth evolution. That was the second
secret which was revealed to the pupil.
The third secret was to rise before the pupil when he
learnt to observe how, over the surface of the earth, man and the
various peoples differ. One may turn towards Africa, with its
peculiar hot climate, and there find human beings who differ
externally, even to the colour of their skin, from the men of Greece.
One can go over to Asia, and there again find human beings different.
The Greeks had a fine feeling for these external differences of man.
One of the most interesting documents which has come
down from Aristotle to posterity is his writing on physiognomy; by
which however is not to be understood merely the physiognomy of the
face, but the physiognomy of the whole man was studied with the
intention that thereby one should learn to know the true nature of
man; how he has either curly or smooth hair, according to the
different climates in which he lives; how not only the colour of the
skin but the whole expression of the human being changes according to
whether he is born in one climate or another.
Thus, just as one learned to see the reflection of the
moon secrets in flowers, and the reflection of the planets in metals,
so now one learned to know the real secret of man on earth through
this third instruction. The natural science of that time accomplished
an extraordinary amount through study of the manifold nature of man
and thereby obtained an answer to the question: What was the real
intention of the Gods in regard to man's primeval form?
Through the different forms, through the varied
physiognomy of man over the whole earth, in the living way it was
brought before the disciple, the secret of the Zodiac dawned within
him. The Zodiac works on the elements of the earth and its connection
with the planetary system and with the moon brings the winds at the
appropriate season in one direction or another, brings also warm air
to one part of the earth and cold damp to another part, thereby
cutting deeply into human life. The natural scientist of those times
sought the causes for these things in the influences which came from
the Zodiac, influences which, modified by the planets, by the sun and
the moon, then streamed on to the earth.
It was of especial interest to the natural scientists of
that time to say: Here is a man with black curly hair and with a red
countenance, with his nose fashioned in this or that way. He is a,
man who indicates the sign of Leo, how Leo pours down its forces,
strengthened or weakened by the other planets according to the
position they occupy. This is a man who inwardly according to his
karma carries in his liver certain characteristics. Such a
characteristic in the liver, which, for instance brings about a
disposition to melancholy in the life of the soul is brought about
because, at a certain point of time Venus is brought into a certain
aspect to Juniper, which fact influences the rays of Leo. I look into
the special construction of the liver, and in this I see a cosmic
determination. I see how man is affected by this cosmic
determination. I can extend this to the qualities of the different
races upon the earth. I see in what man experiences by reason of his
atmospheric environment the secret of the Zodiac.
While the pupil was thus guided, again there arose in
his heart a knowledge which he clothed in somewhat the following
form:
I experience the secrets of the Zodiac in the manifold
nature on man;
The relationship between the manifold nature of man and
the fixed stars presents itself to my soul;
For the life of human beings is on account of this
manifold nature made subject to the earth;
They are beings born of the warmth.
(Human
beings are born of the warmth ether under the influence of the signs
of the Zodiac. They are warmth-born.)
So man felt himself in his physiognomy as one born of
warmth, only transformed during the Moon-existence, and again
transformed during the earth-existence; he acquired the original
basis of warmth during the ancient Saturn-time. In the same way he
felt the metallity of the earth as born of the sun and the air;
flowers and everything of a plant nature as born of the moon and
water. He could thus feel these things because of the preparation he
had undergone, because he had to some extent grasped them through the
feelings stimulated in him for the perception of the elements of warm
air and of cold water.
The pupil observed man in such a way that the feeling
arose that man works on the elements of warm air intermingled with
the elements of coldness and water. He observed man in the time of
Aristotle by studying his physiognomy in such a way that he could
answer the question: “How much does a man give us of the
elements of warmth and air, how much does he take from us of the
elements of coldness and water?” In regard to what had been
developed in the soul the pupil regarded the human beings around him,
and gradually learnt to regard the whole of nature in this way. This
was the preparation for what later on poured over from Africa into
Spain, and spread into certain regions in Central Europe as the
ancient alchemy, the true alchemy — to regard everything in
nature, in the cosmos, every flower, every animal, even every cloud,
every formation of vapour, sand and stones, sea and river, forest and
meadow in the light of the impression they give of these elements of
warmth and air or of coldness and damp.
The pupil thus developed in reference to the world of
nature a fine power of feeling for four qualities; in experiencing
the warm air the feeling for warmth was developed in him, and at the
same time a feeling for the element of air and its relation to
warmth. Out of the coldness there developed the feeling for the
difference between moisture and dryness; and he developed a delicate
power of sensing these differences, because through these capacities
of feeling he stood with the whole of his being in what the world
offered.
From this standpoint, in which the pupil of Aristotle,
Alexander the Great was trained, it is quite possible to understand
the whole environment in which these two men lived. As Alexander was
permeated with what came through such a power of feeling, he
perceived the whole Greek nature, as revealed in Macedonia, in the
two qualities, the quality of dampness and the quality of air. They
evoked his attitude of mind at a given period in his life. He really
felt that through the special kind of initiation which he had
received at the hands of Aristotle, he understood the basic character
of the immediate world which he experienced, but he experienced it
only as the half of a whole world. “That can only be half of
the world,” he said to himself. “That can only be the
half.” You remember that at that time everything pertaining to
nature was brought before the disciple in such a way that he really
experienced nature. The following instruction could now be added to
the study of the purely natural.
Aristotle's pupil Alexander the Great had learnt of his
own accord to feel what the climatic influences, what the winds
carried from the north-west as the elements of cold and damp, and
what the winds carried from the south-west as the elements of warmth
and damp, but that, to him, was only one half of a world-feeling.
This was amplified in his instruction, and there arose in his own
inner being the idea that to this there belonged what drifted over
from the north-east, the dry cold, and what drifted over from the
south-east, the dry warmth. Thus from the four directions of the wind
he had learnt to distinguish the feeling of dryness, of warm dryness,
of damp warmth, and of damp cold; and as a true man of that epoch he
sought to reconcile these opposites.
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Here in Macedonia he experienced only cold dampness or
warm dampness. That must be united with the cold dryness and with the
fiery dryness; that which drifts over from the north, from Asia must
be united with that which drifts over from the south from Asia. From
this arose that irresistible urge towards the Asiatic expeditions. By
this example you will see that at this epoch of time things were
somewhat different from what they were later.
Think of our modern education, of what a prince is
taught today. Just think of how a prince is educated and trained for
journeys of conquest. Try and imagine what relation exists between
the instruction in physics which his teacher gives him and what he
experiences on his warlike expeditions. Try and think of the
connection between the two. The reports do not as a rule produce
anything pertaining to his actions on his journeys of conquest. From
such examples you can see very clearly how far removed today is the
knowledge which should be brought to man for the development of his
inner being, from what man himself is in his external life. At the
time to which we are now alluding the endeavour was made to establish
a complete unity between the knowledge which inwardly forms and
fashions a man and that which he does when he stands in the world and
acts.
Ancient history is taught in the schoolroom (today) but
at that time the schoolroom was related to the Mysteries, and the
Mysteries signified the world. A knowledge of the world was the
result of the forces which predominated in the Mysteries. That gave
man the impulse to carry over to Asia what was then this natural
science. Then in a weakened diluted form it later came across over
Spain, through Europe. One can still trace it in what Paracelsus,
Jacob Boehme, Gichtel, and various others wrote and taught,
culminating in such spirits as Basilius Valentinus and others.
But at first, that which was clothed in mere
thought-forms, in mere logic, had to transcend all else, and the rest
had to wait.
The time has now come when this other has fulfilled its
task of waiting, when it must again be found as the sum total of
natural knowledge. Alexander had first to bury these secrets of
nature in Asia, for only their corpses were brought over to Europe.
But not these corpses have now to be galvanized to life; the primeval
living secrets must themselves be found again today. The necessary
enthusiasm for this can indeed only come about when a really warm
feeling is developed for what once existed at this turning point of
time.
One must really develop a living realization of the fact
that these conquests, these expeditionary journeys undertaken by
Alexander which appeared externally as mere journeys of conquest were
undertaken in order to find the other side of the compass in addition
to the side which was known; to add the other half to that half of
the world which was known. It was absolutely the search of a personal
experience, and this personal experience consisted in a certain inner
dissatisfaction, a certain inner discomfort which was felt in this
environment of cold dampness and warm dampness, and a realisation
that other feelings had to complete these.
To what extent this is of great historical significance
in the evolution of the entire west, I will explain in the lectures
which will be given in the near future, at the meeting of the
delegates, concerning the occult basis of the historical life of
humanity on the earth.
The secrets of the Plants
I gaze at the flowers; they reveal their relationship
with the Moon-existence; they are subdued by the earth, for they are
water-born.
The secret of the Metals
I think about the Metals; they reveal their relationship
with the Planets; they are subdued by the earth, for they are
air-born.
The secret of Man
I experience the secrets of the Animal Circle (Zodiac)
in the manifold nature of man; the relationship of this manifold
nature of man with the fixed stars comes before my soul; for man
lives in subjection to the earth in this manifold nature he is
warmth-born.
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