LECTURE FOUR
I want to add
certain things today in continuation of what has been said in
these lectures about the development of spiritual life in the
nineteenth century.
We must turn
our attention, on the one hand, to the role of the
materialistic view of the world, and to the attempt that was
made to counter the inevitable penetration of this
materialistic outlook by means of the spiritual Movement of
the nineteenth century; and further, how an attempt was made
from different sides among occultists to save men from
succumbing altogether to materialism. On the other hand, it
will be well to connect with this subject a study of matters
with which we ourselves are particularly concerned just now.
This will help us to understand the character of those powers
and forces which take effect outwardly on the physical plane
in the way that has already cost us many discussions and will
— at least so I imagine — have caused you much
brain-racking.
[note 1]
A connecting
line exists from certain far-reaching factors in the
spiritual development of the nineteenth century to the
matters with which we ourselves are now concerned. I shall be
obliged today to make a wide sweep and I ask you to treat the
various communications I shall make with a certain discretion
from the outset, for the simple reason that they relate to
subjects which, as you will realise, can be known only to
very few at the present time. Later on, they will be found to
be fully confirmed.
We will take
as our starting-point the fact that the nineteenth century
was the epoch when materialism as a Weltanschauung
arose in the natural course of progress and that the middle
of that century was the time when the whole of mankind was,
as it were, to be put to the test through the advent of
materialism. Materialism was to stand on the horizon like a
Circe, a temptress, and men's proclivities and feelings
were to result in their becoming literally enamoured of it.
For it may truly be said that the men of the nineteenth
century were enamoured of materialism.
On the other
side we have seen how greatly materialism deserves praise. As
a method, materialism has made possible the great
achievements of natural science which with all their
technical, economic and social consequences, would not have
been possible if the faculties of soul necessary for
materialistic observation of the world had not been
developed. There was a combination of two factors. On the one
hand, the evolution of humanity had to take its course to the
point where materialistic interpretations were inevitable
when the study of nature was carried to a further stage.
Honest thinkers could not but arrive at materialism if they
adopted certain methods of investigation established by
natural science; for materialism was good as a method for
investigating and observing the secrets of the material
world. — That was the one aspect that emerged. The
other was that the hearts and souls of men were so attuned as
to make them love materialism. Everything tended towards it.
All the factors combined to put men to the test, as it were,
through a materialistic view of the world.
Now I have
already told you that those among the occultists who, so to
speak, had the responsibility of seeing that humanity should
not completely sink into materialism, an attempt was made
with mediumship, and I showed you that mediumship led to
aberrations. I have already indicated one of the most
significant of these aberrations. It was remarkable that
mediums everywhere professed to be able to give information,
revelations, from the realm of the dead, the realm in which
men live after death. The most remarkable thing of all, in
addition to what I have already told you, was that these
communications which came through mediums — allegedly
from the realm of the dead — everywhere disclosed a
strongly tendentious character. — You can examine all
these proclamations made by the mediums and you will find
that they invariably have a strongly tendentious character
precisely where the life of the soul after death is
concerned.
In important
circles where mediums were used, declarations were made which
to the old esotericists — that is to say, those who did
not wish certain occult truths to be made public — were
the cause of great consternation. I can indicate the reason
for their consternation in the following way.
In order to
be quite clear about the matter, please read the course of
lectures I gave in Vienna in the year 1914, entitled
The Inner Nature of Man and Life Between Death and a new Birth.
The lectures contain very important facts which
emerge when one approaches the realm of the dead in the right
way by putting oneself into the condition where they are able
to speak to one.
But in very
many circles where mediums were used, revelations of a quite
different kind were made. If you peruse the mass of
literature compiled from the communications of different
mediums, you will discover — especially when these
mediums were guided by the souls of living persons —
that everything has a strongly tendentious character.
Descriptions of the life after death were given which, if you
compare them with what was said in the Vienna lectures, are
entirely false. You will perceive, too, the tendency in the
different mediums to allow nothing concerning repeated lives
on Earth to come to light. Wherever the mediums alleged that
the dead had spoken to them, they described the life after
death in such a way that the conclusion was: there can be no
repeated Earth-lives! In the development of mediumship there
was the tendency to make false assertions precisely about the
most important aspects of the life between death and a new
birth — especially to make assertions which preclude
the fact of reincarnation. It was desired to speak to this
effect through mediums. That is to say, certain people who
exploited this tendency in pursuance of their special aims,
desired that revelations indicating that there are no
repeated Earth-lives should be proclaimed through the
mediums. The desire, therefore, was to use the mediums in
order to oppose the teaching of repeated Earth-lives.
That was a
very striking fact, a fact which caused the right-wing
occultists the greatest consternation of all, for they
themselves had been a party to the use of mediumship and what
it produced — and this was being made to serve
tendentious interests instead of the unbiassed truth.
All these
things were possible because the leaning towards materialism
was so strong in men. Now what is said in the Vienna lectures
about the life between death and a new birth is
irreconcilable with any form of materialism as a view of the
world. But a man can be a materialist in his way of thinking
and give credence to what different mediums have said about
the life after death, for that is really only a kind of
embellished materialism that is ashamed of being materialism
and therefore has recourse to mediums in order to glean
something about the spiritual world. Materialism was
therefore a factor to be reckoned with, and those who did
reckon with it fared the best.
In addition
to all this there was something else. Even among those who
knew something about the spiritual worlds great confusion had
arisen in the course of the nineteenth century in regard to a
matter about which, if a spiritual Movement is to make any
real progress, it is absolutely essential to be clear. The
confusion was due to the fact that Ahriman and Lucifer were
continually being intermixed. People were no longer able to
distinguish between them. A principle of evil and the
representative of the evil — that they understood, but
they saw no need for any sharper distinction. Even
Goethe was unable to distinguish Ahriman —
whom he called Mephistopheles — from Lucifer. In
Goethe's presentation they are indistinguishable, for
Mephistopheles is a mixture, a cross between Ahriman and
Lucifer. In the nineteenth century men had no faculty for
making a distinction between the representatives of the two
spiritual streams—between Ahriman and Lucifer. I can
only make certain statements on this subject today, but later
on I shall be able to elaborate them and then confirmation
will be possible.
Now when it
is a matter of clarity concerning the spiritual world, very
much depends upon being able to distinguish between Ahriman
and Lucifer. That is why a strict distinction between the
figures of Ahriman and Lucifer will be made in the
representations in our Building.
[note 2]
Lack of clear distinction between these two Powers leads to a
particular kind of confusion in spiritual understanding. If
Ahriman and Lucifer are intermixed as they are in
Goethe's figure of Mephistopheles, the danger is that
Ahriman will constantly appear in the form of Lucifer. There
is no knowing whether one has to do with Ahriman himself or
with Lucifer in the form of Ahriman. Ahriman wishes to convey
untruths by way of the materialistic view of the world. But
the materialistic view of the world would not lead to the
consequence mentioned yesterday if people would only hold
fast to the thread of thinking. Without this far-reaching
thinking, materialism cannot be surmounted. But if Ahriman
and Lucifer are intermixed, man is induced to accept the
Ahrimanic picture of the world that is presented to him
because Lucifer comes to the help of Ahriman and a certain
longing arises in him to weave certain fallacies in the guise
of truths into his conception of the world.
A remarkable
trend has developed, namely, to harbour fallacies which
indeed could flourish only in the age of materialism —
one might say in the age of Ahrimanic deception —
because Lucifer helps from within. Ahriman insinuates himself
into the concepts formed of outer phenomena and deceives man
about them. But man would see through these wiles if Lucifer
did not incite him to lend force to certain materialistic
facts in his view of the world.
That was the
situation in which men were involved in the course of the
nineteenth century and those who so desired were able to take
advantage of it. A person able to see through such matters
might set out to strengthen some tendency with a bias towards
the left. This would not have been such a simple matter if in
the nineteenth century men had not been in a position where
they could easily be misled as a result of the intermixture
of Ahriman and Lucifer.
And so it
could happen that certain entirely materialistic natures had
enough of the Luciferic element in them not to believe in
materialism, but to attempt to find in materialism itself a
spiritual conception of the world. Just think of it —
the nineteenth century could produce a type of person whose
head produced a thoroughly materialistic kind of thinking but
whose heart was longing for the spiritual! When that is the
case, such a man will endeavour to find the spiritual in
materiality itself and will endeavour to give to the
spiritual a materialistic form.
Now if behind
a personality of this type there happens to stand some
individuality who sees to the root of such matters, the
latter has a very easy game to play. For if it is in the
interests of this individuality, he can induce such a man to
mislead others into envisaging the spiritual in a material
form, and procedures calculated to trick these others can
then take effect. These measures succeed best when they are
carried out at just the right place, when truths are imparted
to men and the door is opened for them to the things for
which they long. In this way certain spiritual truths could
be brought to mankind and a one-sided tendency steered in a
certain direction; on the one hand a number of truths —
with a materialistic colouring but truths for all that
— were communicated, and on the other hand, at a
certain place, something was introduced that would quite
inevitably lead to fallacy but could not easily be
detected.
This was what
happened in the case of Sinnett's book
Esoteric Buddhism.
Sinnett wrote it — but behind
him was the one he calls his “inspirer”, and whom
we know as the later mask of a Mahatma-Individuality. Sinnett
was a journalist and was therefore steeped in the
materialistic tendencies of the nineteenth century; here,
then, was a personality whose brain tended entirely to
materialism, but the longing for a spiritual world was also
present in him. He therefore had every aptitude for seeking
the spiritual world in a materialistic form, and so it was
easy for the above-mentioned individuality, in whose
interests it was to make use of materialism in this way for
special aims of his own, to develop in Sinnett's
Esoteric Buddhism
an ostensibly spiritual teaching
with an eminently materialistic colouring.
Now you may
say: “But Sinnett's book certainly does not
contain materialistic teaching!” The fact that this is
not perceived — there you have the gist of the whole
matter! Everything is embellished and disguised and can be
understood only when one knows the antecedents of which I
have just spoken.
Of course,
the teaching about the members of man's being, the
doctrine of karma and reincarnation, are truths. But
materialism has here been woven into all these truths. In
Sinnett's
Esoteric Buddhism
a genuinely
spiritual outlook is combined with an eminently materialistic
tendency — a combination that it was not easy to detect
because there was scarcely anyone who could discern that
something entirely materialistic had insinuated itself into a
spiritual teaching — something that was materialistic
not merely in the intellectual sense but materialistic as
opposed to a spiritual view of the world. — I refer to
what is said in Esoteric Buddhism about the “Eighth
Sphere”.
[note 3]
Here, then,
are teachings which contain a great deal that is correct and
into which this utterly materialistic and misleading
statement about the Eighth Sphere has been woven. This
culminates in the assertion made in
Esoteric Buddhism
that the Eighth Sphere is the Moon. Owing to
its journalistic qualities and the good style in which it is
written, the book was a tremendous draw and captivated many
hearts. Consequently these readers imbibed, not the true
teaching concerning the Eighth Sphere, but the strange
assertion made by Sinnett that the Moon is the Eighth
Sphere.
So there was Sinnett's
Esoteric Buddhism.
The book was written at the time when Blavatsky, after all the
happenings of which I have told you, had already been driven into
the one-sided sphere of influence of those Indian occultists who
belonged to the left and had special aims of their own. Hence
teachings relating to the constitution of man and to
reincarnation and karma are given in
Esoteric Buddhism.
It is therefore written in opposition to those
who wanted the knowledge of reincarnation to be allowed to
disappear. This will also show you how vehemently the
conflict was being waged.
Blavatsky was
connected with American spiritualists who wanted to let the
teaching of reincarnation disappear. Mediumship was a means
to this end and so that method was adopted. As Blavatsky
revolted, she was expelled and came more and more under the
sway of the Indian occultists; she was driven into their
hands. This led to a conflict between American and Indian
views in the sphere of occultism. On the one side there was
the strong tendency to let the teaching of reincarnation
vanish from the scene, and on the other, the urge to bring
this teaching into the world but in a form that took
advantage of the materialistic leanings of the nineteenth
century.
This was a
possibility if the teaching about the Eighth Sphere was
presented as Sinnett presented it in the book
Esoteric Buddhism.
There are a certain number of other facts
which are perhaps of sufficient importance to be at least
indicated — because I do not want to shock you by what I
am saying but to explain the spiritual principle upon which
our own standpoint is based.
Two
difficulties had arisen as a result of the way in which the
teaching about the Eighth Sphere had been presented in
Sinnett's book. One of the difficulties had been
created by Blavatsky herself. She knew that what Sinnett had
written on this subject was false
[note 4]
but on the other hand she was in the hands of those who desired
that the false teaching should be inculcated into humanity.
Therefore she tried — as you can read in
The Secret Doctrine
— she tried to correct in a certain way
this conception of the Eighth Sphere and matters relevant to
it. But she did this in such a way as to cause confusion.
Hence there is a certain discrepancy between Sinnett's
Esoteric Buddhism
and Blavatsky's
Secret Doctrine.
Blavatsky corrected in a way that actually
reinforced the bias of the left-wing Indian occultists. She
tried by very peculiar means, as we shall presently see, to
let more of the truth come to light in order to overshadow
the error. She was therefore obliged, in turn, to create a
counterweight, for from the standpoint of the Indian
occultists it would have been very dangerous to allow the
truth to be revealed in this way.
She set out
to create this counterweight — we shall gradually
understand it — by pursuing a definite course. She came
nearer to the truth about the Eighth Sphere than Sinnett had
done but she created the counterweight by giving vent in
The Secret Doctrine
to a volley of abuse on the
subjects of Judaism and Christianity, interwoven with certain
teaching about the nature of Jehovah. In this way, what she
had put right on the one side she tried to balance out on the
other, so that too much harm should not be done to the stream
of Indian occultism. She knew that such truths do not remain
theory or without effect as do other theories relating to the
physical plane. Theories such as those of which we are
speaking penetrate into the life of soul and colour the
perceptions and feelings of men; indeed they were calculated
to turn souls in a certain direction. — The whole
affair is an inextricable jumble of fallacies.
H. P.
Blavatsky did not, of course, know that the driving forces
behind both tendencies were directed towards a special aim,
namely, to foster this particular kind of error instead of
the truth, to foster errors of a type that would be
advantageous to the materialism of the nineteenth century
— errors such as could be possible only at the high
tide of materialism. — There you have one side of the
situation.
On the other
side, Sinnett's
Esoteric Buddhism
and, in a
certain respect, Blavatsky's
Secret Doctrine
too, had made a great impression, especially upon those who
were really intent upon seeking the spiritual world. And that
again naturally alarmed those who had cause to be alarmed at
the possibility that an Occult Movement with such an oriental
trend would appear.
Now a number
of senseless polemics have been levelled against Blavatsky,
against Sinnett, against the Theosophical Movement, and so
forth. But among the different attacks made upon the
Theosophical Movement in the course of time there have been
some which emanated from well-informed but biassed quarters.
The tendency of Anglican spiritual life was that as little as
possible of oriental teaching, as little as possible of any
teaching concerning repeated Earth-lives, should be allowed
to come to the knowledge of the public.
There is no
doubt that among those who, from the standpoint that here lay
a danger to Christianity in Europe, set themselves in
opposition to the oriental teachings, were people who may be
called “Christian esotericists”. Christian
esotericists connected with the High Church party set
themselves in opposition with this in mind.
[note 5]
And from that quarter came declarations
calculated to stem the current of oriental thought proceeding
from Blavatsky and Sinnett, but on the other hand to foster
in the outside world esotericism of a kind calculated to
conceal the teaching of repeated Earth-lives. To amalgamate a
certain trend of thought with the form of Christianity
customary in Europe — such was the aim of this group.
It desired that the teaching of repeated Earth-lives —
which it was essential to make known — should be left
out of account. And a method similar to that used in the case
of Sinnett was put into operation.
I must
emphasise once again that those who made the corresponding
preparations were probably not fully aware that they were
tools of the individuality who stood behind them. Just as
Sinnett knew nothing of the real tendency of those who stood
behind him, neither did those who were connected with the High
Church party know much of what lay behind the whole affair.
But they realised that what they were doing could not fail to
make a great impression upon the occultists and that
determined them to lend force to the trend of those who were
intent upon eliminating the teaching of repeated
Earth-lives.
If after
these preliminary indications we turn to consider the
particular fallacy contained in Sinnett's book, we find
that it is the teaching that the Eighth Sphere makes itself
manifest paramountly in the Moon; that the Moon with its
influences and effects upon man is, in fact, the Eighth
Sphere. Expressed in this form, this is a fallacy. —
Here is the essential point. If in investigating the
influences of the Moon we were to start from Sinnett's
assumption, we should be trapped in a grave error arising
from materialistic thinking and not easily fathomed. —
What, then, was necessary if the truth were to be fostered?
It was necessary to point out the true state of things in
regard to the Moon as opposed to the erroneous presentation
in Sinnett's
Esoteric Buddhism.
Read Chapter
IV dealing with this subject in the book
Occult Science: an Outline.
It was my purpose there to describe how the
Moon left the Earth. I attached particular importance to the
fact that the exit of the Moon should be described with the
utmost clarity. It was essential to indicate the truth here
as opposed to the fallacy. Thus in order to counter the
Indian influence it was necessary to describe in all clarity
the function of the Moon in the evolution of the Earth. That
was one of the things that had to be done in my book
Occult Science: an Outline.
The other
thing that was necessary will be clear to you if you think of
the people of whom I have just spoken, people who were also
under a certain leadership and who did not wish the teaching
of repeated Earth-lives to be spread among men as a truth
because they considered that it would alter the form of
Christianity customary in Europe and America. They went to
work in a particular way, a way which we can clearly discern
if we picture how these occultists set about refuting Sinnett's
Esoteric Buddhism.
The occultists who were connected with the High Church party took
upon themselves the task of refuting Sinnett's
Esoteric Buddhism
and Blavatsky's
Secret Doctrine.
In point of
fact a great deal of good was done in regard to
Sinnett's statement about the Eighth Sphere, for the
falsity of the indications about the Eighth Sphere and the
Moon was emphasised very poignantly from that side. But at
the same time this was combined with another teaching. It was
stated from that quarter that man is not connected with the
Moon in the way described by Sinnett, but in a different way.
True, this different way was not specifically described, but
it could be perceived that these people had realised
something about the process of the Moon's departure
from the Earth as I have presented it in the book
Occult Science.
But now they laid great stress on the
following. — They said: The Earth — and above
all, man — was never connected with the other planets
of the solar system ... therefore man could never have
lived on Mercury, Venus, Mars or Jupiter. From that side,
therefore, it was sharply emphasised that there is no
connection between man and the other planets of the solar
system. But this is the best way to instil yet another
fallacy into the world, and to spread the greatest possible
obscurity over the teaching of reincarnation. The other
fallacy, Sinnett's fallacy, actually furthers the
teaching of reincarnation in a sense, but in a materialistic
form. The fallacy which consists in the assertion that during
his Earth-evolution man has never had any connection with
Mercury, Venus, Mars, Jupiter, and so forth — this
fallacy was not actually spread abroad by those who gave it
publicity, but by those who stood behind them. It was they
who worked upon the souls of men in such a way that these
souls could never seriously believe in reincarnation. What,
therefore, was strongly emphasised from this quarter was that
man had never been connected with any planet other than the
Earth nor had ever had anything to do with the other planets
of the solar system.
If we think
about man as he is between birth and death, we can envisage
that in regard to his evolution he stands under the workings
of the Spirits of Form. This too is set forth in
Occult Science.
But if we then think of his life from death
until the next birth, an essential fact must be taken into
consideration, namely, that the spheres of activity of these
Spirits of Form fall as it were into seven categories, only
one of which is allotted to Jehovah, namely, that concerned
primarily with the life between birth and death. The six
other categories of the Spirits of Form guide the life
between death and a new birth.
This can be
discovered only if we investigate the life between death and
a new birth. Just as Jehovah has to do with the Earth and
actually made the sacrifice of going to the Moon in order
from there to neutralise certain things in Earth-evolution,
so have the other Spirits of Form to do with the other
planets. But this fact must be cloaked, must be kept secret
if it is desired that the conception of repeated Earth-lives
shall be withheld from men; and moreover the concealment must
be really effective, it must be brought about in such a way
that men do not become alive to the secret of which I have
just spoken. For if they are diverted from a true vista of
the life between death and a new birth, their attention will
be rivetted, without this secret, upon the life between birth
and death and they will allow mediums to talk them into
believing that the life after death is simply a continuation
of the life on Earth.
In all the
things that happen in this domain a tremendous amount of
scheming goes on. For naturally, an occultist who undertakes
anything of this nature knows, if he belongs to the left,
into which direction he must turn the thoughts in order to
bring the feelings too into line and thus divert men's
attention from certain secrets in order that these shall not
come to light.
That is what
actually happened, and you can read about it in the relevant
literature. You will often find the statement that man has
nothing to do with the other planets of our solar system
— but the implication behind this is: Nothing to do
with the Guiding Spirits of these planets of our solar
system. This was sharply accentuated in order that men should
never evolve such concepts as would lead them to realise the
credibility of the teaching of reincarnation. And now the
other task was to present the truth as opposed to the
fallacy. If you read
Occult Science
you will again
find emphasis laid upon the fact that it is necessary for men
to go away from the Earth in order that part of his life
shall be spent on other planets. The book
Occult Science
deals in detail on the one side with man's
relation to the Moon, and on the other, with his relation to
the planets.
What these
people set out to achieve can be indicated briefly by saying:
they too availed themselves of the materialistic outlook of
the time. For if you present the matter as I have done in
Occult Science,
you will show what has to be
accomplished in the evolution of our Earth through its
connection with the planets. The other planets, too, belong
to the evolution of the Earth. To the materialist, the
planets move around in space as mere clods of matter. And so,
in describing their functions in the spiritual evolution of
humanity, one had to go back to their spiritual realities of
being, to the Spirits of the planets.
You see by
this how the spiritual Movement was wedged as it were between
two set purposes, one intent upon distorting the truth
concerning the Moon, the other upon distorting the truth
concerning the planets. — That was the situation at the
end of the nineteenth century. H. P Blavatsky and Sinnett
were to distort the truth about the Moon; the others set out
to distort the truth about the connection of the planets with
the evolution of the Earth. Do not imagine that it is an easy
position to be wedged between two such currents; for here we
have to do with occultism, and where occultism is involved a
stronger force is necessary for grasping its truths than for
grasping the ordinary truths of the physical plane. But
consequently there is also at work a far stronger force of
deception which it is essential to see through. This is not
easy, because of the strong force required to counter it. On
the one side, the truth about the Moon is veiled by the
distortion, and on the other, the truth about the planets.
One was therefore wedged between two fallacies committed in
the interests of materialism. First, it was a matter of
reckoning with the materialism emanating from the oriental
side, which was responsible for promoting the fallacy about
the Moon in order to introduce the oriental teaching of
reincarnation. The teaching of the fact of reincarnation was
of course correct, but we shall soon see what a strong
concession had been made to materialism in
Esoteric Buddhism
— as the book was called. On the other
side there was the desire that a certain form of Catholic
Esotericism should be protected from the assault of the
Indian influence, and there, more than ever, the tendency was
at work to allow all spiritual reality connected with the
evolution of the planetary system as a whole to be submerged
in materialism. The mission of Spiritual Science was wedged
between these two currents. This was the situation with which
one was confronted. Everywhere there were strong forces at
work, intent upon making the one or the other influence
effective.
And now it is
a matter of showing in what respect this distorted teaching
about the Moon is a very special concession to materialism,
and how the way in which it was then corrected by H. P.
Blavatsky actually made matters even worse, because on the
one side, with a great talent for occultism — which
Sinnett did not possess — she amended his statements
but on the other side made use of particular methods whereby
the error could be preserved with even greater certainty.
The first
essential is to discern how far Sinnett's teaching
about the Eighth Sphere is a fallacy. Here you must keep
firmly in mind the teaching regarding the whole process of
the evolution of the Earth, namely, the teaching that the
planet Earth passed through the Old Saturn, Old Sun and Old
Moon periods of evolution before entering its present stage.
You must remind yourselves that the composition of the Old
Moon was essentially different from that of the Earth. The
mineral kingdom was added for the first time during the Earth
period, and what constitutes the material world of the
physical plane is entirely impregnated with the mineral
element. All that you perceive in the plant, animal and human
kingdoms is the mineral element that has been impregnated
into them. Your body is “mineralised” through and
through. That which is not mineral — the Moon-nature,
the Sun-nature — is only occultly present
there. We see only the mineral, the earthly. This must be
firmly borne in mind if starting from what man now actually
is on the Earth, we are to find the answer to the question:
What is it in man that is the heritage of the Old Moon?
As you see,
the preparation for our present study was made already a long
time ago. — Within man as he now is, the Old Moon-man
is present, but in a form that must be pictured as containing
nothing mineral whatever. If you envisage earthly man in such
a way that you see his mineral constituents only, you must
picture the Moon-man within him. (A sketch was made on the
blackboard.) But there is nothing mineral in this Moon-man,
hence he cannot be seen with physical eyes but only with
spiritual sight. A Moon-form underlies certain members of
physical man, is contained within them, but can be perceived
only with the eye of clairvoyance. Needless to say, what is
there within was present on the Old Moon. But just remember
how it was seen on the Old Moon. It was seen through
Imaginative Cognition — in surging, undulating
pictures. These are still present today, but to behold them,
atavistic clairvoyance, at that time at least, was necessary.
The Old Moon-man could be perceived only by atavistic
clairvoyance, which in that era was the normal faculty of
vision. Consequently everything that is connected with this
Old Moon evolution can also be seen only in Imaginations,
with the ancient visionary clairvoyance. It must never be
thought that the Moon-man could be formed out of the mineral
Earth; he was the product of the Old Moon as it can be seen
in Imaginative clairvoyance. And so in connection with the
Old Moon we must picture to ourselves that the whole
environment was visible to the Imaginative clairvoyance of
the Moon-men just as our own environment, with plants,
animals, rivers, mountains, is visible to physical eyes.
Now we know
that the forces contained in the Old Moon inevitably appear
again in the Earth's evolutionary process but that
Earth-evolution would have been doomed to perish, as I have
shown in
Occult Science,
if these Moon-forces had
not subsequently taken their departure. They could not have
maintained their existence within the Earth-forces. And why
not? Remember that the whole planet Earth had to receive into
itself the mineral kingdom, to be mineralised, as it were.
While the Moon formed part of the Earth, the Moon-forces were
still within the Earth. But these forces had to be expelled,
hence the Moon itself was obliged to separate from the Earth,
because it could not have existed in the mineralised Earth;
hence men would not have been able to evolve as they have
actually evolved. I have spoken of all this in the book
Occult Science.
But now recall exactly what I have
said to you today — that this Moon can be perceived
only through Imaginative clairvoyance. If, therefore, you
picture how man developed as earthly man, with a constitution
organised for perception with physical senses, you will
understand that he could never have beheld the departure of
the Moon. The departure of the Moon and also its position out
there in the Cosmos could only have been apprehended
clairvoyantly. Man was so organised that the whole process of
the departure of the Moon could have been seen only with
clairvoyant sight, and the influences then proceeding from
the Moon could only have been those of the Old Moon —
that is to say, influences which worked in such a way upon
man that among other things, Imaginative clairvoyance would
have been evoked in him.
Try to
imagine the situation in that ancient time! The situation was
that “man” could come into being, that the souls
could come down from the planets, and so forth — but
the Moon would have worked as Moon, and in such a
way that the forces in the human being as he descended would
have been the same forces as had been present in the Old Moon
which preceded the Earth. Nobody except one endowed with
visionary clairvoyance could have beheld this Moon.
Then, as a
material phenomenon accompanying this process of the
departure of the Moon-forces, something else came about.
— I have already told you how Jahve is related to the
Moon. What happened was that through the connection of Jahve
with the Moon, the Moon too was made material, was
mineralised, but with a materiality much denser than that of
the Earth. Therefore what can be seen today as physical Moon
and of which it can be assumed that the Moon contains a
mineral element, is to be traced back to the deed of Jahve
whereby certain elements were added to the Old Moon.
Thereby,
however, the Old Moon forces were crippled, and now work in a
quite different way. Had the Moon remained unmineralised, its
forces would have worked in such a way that its rays would
always have evoked the old atavistic clairvoyance in men, and
the effects of the Moon upon the will would have made men
somnambulists in the most marked form. This was neutralised
through the mineralisation of the Moon. The old forces can
now no longer develop in such a way.
This is a
truth of tremendous importance, for now you will realise that
it was necessary for the Moon to be mineralised in order that
it might not work in the old way. And so when speaking of the
Moon as a recapitulation of the Old Moon, we must speak of a
celestial body that is not visible with physical eyes, that
is a concern of the spiritual world, albeit only the
subconscious spiritual world that is perceptible to visionary
clairvoyance. We must therefore speak of something
spiritual if we are speaking of the recapitulation
of the Old Moon; what is mineral in the present Moon has been
added to the spiritual and does not belong to the Moon when
the Moon is referred to in the old sense.
How was the
materialism of the nineteenth century to be grappled with?
Its adherents would certainly not believe that behind the
material Moon there lies the very important remainder of the
old, non-mineralised Moon; they would never believe such a
thing. So a concession was made to materialism by speaking
only of the physical, materialised Moon. Hence when Sinnett
spoke of the Moon, he left out the spirit. In
Esoteric Buddhism
he merely says that the materiality of the Moon
is far denser than that of the Earth. That is so, indeed must
be so, but that the occult reality which I have indicated
lies behind—that fact he omits altogether. He therefore
made the concession in that he speaks only of the materiality
of the Moon. But the spirituality behind the Moon does not
there come into consideration; it does not belong essentially
to the Earth but is connected much more closely with the Old
Moon than with the Earth. This fact was completely veiled,
and the consequence was of tremendous import; for Sinnett had
thereby brought a true fact — namely, that the Moon has
something to do with the Eighth Sphere — into an
utterly false light and distorted it with great subtlety. He
omits all mention of the spiritual aspect of the Eighth
Sphere, namely that the Eighth Sphere, the representative of
which is alleged to be the Moon, is that which lies
behind the Moon, and he calls what was actually
placed there to neutralise, to counter the effects of the
Eighth Sphere, the Eighth Sphere itself. As we have heard,
the materiality of the Moon is there in order to neutralise
the Eighth Sphere, to render it ineffectual.
People do not
realise what the effect of the Eighth Sphere would be if
materiality were taken away from the Moon. The whole nature
of the human soul would have become quite different on the
Earth and that this has not happened is due to the fact that
materiality of a greater density was incorporated into the
Moon. That which actually makes the Eighth Sphere
ineffectual, namely, its materiality, Sinnett calls the
Eighth Sphere, and what is actually the Eighth Sphere, namely
the Old Moon forces, he obscures. A trick frequently used in
occultism is to say something that is true fundamentally but
to put it in such a way that it is absolutely false —
forgive the paradox! It is false to say that the material
Moon is the Eighth Sphere, because actually it is the
neutraliser of the Eighth Sphere. But it is quite correct
that the “Moon” is the Eighth Sphere, because the
Eighth Sphere is centred in the Moon, is actually present up
there.
And now we
have reached the point where we can say more specifically
than has hitherto been possible, what the Eighth Sphere is in
reality.—This is a matter most intimately connected
with the spiritual aspect of evolution in the nineteenth
century.
Notes:
Note 1.
A reference to discussions that were taking place at the
time in connection with certain internal affairs of the
Society.
Note 2.
The first Goetheanum, later destroyed by fire. The statue now
stands in a special room in the second Goetheanum.
Note 3.
See notes at end of Lecture Five.
Note 4.
See notes at end of Lecture Five.
Note 5.
Compare C. J. Harrison in The Transcendental Universe,
London, 1893. See also Notes at end of Lecture Five.
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