Thursday, June 30, 2016

The Astonishing Christian Rosenkreutz

Ex Deo Nascimur       In Christo Morimur       Per Spiritum Sanctum Reviviscimus

Rudolf Steiner, September 27, 1911:

It gives me great joy to be here for the first time in this newly founded group bearing the great name of Christian Rosenkreutz, which gives me the opportunity for the first time of speaking about Christian Rosenkreutz at greater length. What is contained in the mystery of Christian Rosenkreutz? I cannot tell you all about this personality in one evening, so we shall speak about Christian Rosenkreutz himself today, and tomorrow we shall talk about his work.

To speak about Christian Rosenkreutz presupposes great confidence in the mysteries of spiritual life, confidence not only in the person but in the great secrets of the life of the spirit. The founding of a new group, however, also always presupposes faith in spiritual life.

Christian Rosenkreutz is an individual who is active both when he is in incarnation and when he is not incarnated in a physical body; he works not only as a physical being and through physical forces, but above all spiritually through higher forces.

As we know, man lives not only for himself but also in connection with human evolution as a whole. Usually when man passes through death his etheric body dissolves into the cosmos. A part of this dissolving etheric body always stays intact, however, and so we are always surrounded by these remaining parts of the etheric bodies of the dead, for our good, or also to our detriment. They affect us for good or ill according to whether we ourselves are good or bad. Far-reaching effects emanate also from the etheric bodies of great individualities. Great forces emanating from the etheric body of Christian Rosenkreutz can work into our soul and also into our spirit. It is our duty to get to know these forces, for we work with them as Rosicrucians.
Strictly speaking the Rosicrucian movement began in the thirteenth century. At that time these forces worked extraordinarily strongly, and a Christian Rosenkreutz stream has been active in spiritual life ever since. There is a law that this spiritual stream of force has to become especially powerful every hundred years or so. This is to be seen now in the theosophical movement. Christian Rosenkreutz gave an indication of this in his last exoteric statements.

In the year 1785 the collected esoteric revelations of the Rosicrucians appeared in the work The Secret Symbols of the Rosicrucians by Hinricus Madathanus Theosophus. In a certain limited sense this publication contains references to the Rosicrucian stream active in the previous century which was expressed for the first time in the works collected and put together by Hinricus Madathanus Theosophus. Another hundred years later we see the influence of the Rosicrucian stream coming to expression again in the work of H. P. Blavatsky, especially in the book Isis Unveiled. Much of the meaning of this image has been put into words. A considerable amount of Western occult wisdom is contained in this book that is still a long way from being improved upon, even though the composition is sometimes very confused. It is interesting to compare The Secret Symbols of the Rosicrucians by Hinricus Madathanus Theosophus with the works of H.P. Blavatsky. We must think especially of the first part of the publication, which is written in symbols. In the second part Blavatsky deviates a little from the Rosicrucian stream. In her later works she departs entirely from it, and we must be able to distinguish between her early and her later publications, even though something of H.P. Blavatsky's uncritical spirit already appears in the early ones. That this is said can only be the wish of H.P. Blavatsky, who is not in incarnation now.

When we look at the characteristic quality of human consciousness in the thirteenth century we see that primitive clairvoyance had gradually disappeared. We know that in earlier times everybody had an elementary clairvoyance. In the middle of the thirteenth century this reached its lowest point, and there was suddenly no more clairvoyance. Everyone experienced a spiritual eclipse. Even the most enlightened spirits and the most highly developed personalities, including initiates, had no further access to the spiritual worlds, and when they spoke about the spiritual worlds they had to confine themselves to what remained in their memories. People only knew about the spiritual world from tradition or from those initiates who awakened their memories of what they had previously experienced. For a short time, though, even these spirits could not see directly into the spiritual world.

This short period of darkness had to take place at that time to prepare for what is characteristic of our present age: today's intellectual, rational development. That is what is important today in the fifth post-Atlantean cultural epoch. In the Greco-Roman cultural epoch the development of the intellect was not as it is today. Direct perception was the vital factor, not intellectual thinking. Human beings identified with what they saw and heard, in fact even with what they thought. They did not produce thoughts from out of themselves then as we do today, and as we ought to do, for this is the task of the fifth post-Atlantean cultural epoch. Man's clairvoyance gradually begins again after this time, and the clairvoyance of the future can now develop.

The Rosicrucian stream began in the thirteenth century. During that century personalities particularly suitable for initiation had to be specially chosen. Initiation could take place only after the short period of darkness had run its course.

In a place in Europe that cannot be named yet — though this will be possible in the not very distant future — a lodge of a very spiritual nature was formed comprising a council of twelve men who had received into themselves the sum of the spiritual wisdom of olden times and of their own time. So we are concerned with twelve men who lived in that dark era, twelve outstanding individualities, who united together to help the progress of humanity. None of them could see directly into the spiritual world, but they could awaken to life in themselves memories of what they had experienced through earlier initiations.

And the karma of mankind brought it about that in seven of the twelve all that still remained to mankind of the ancient Atlantean epoch was incarnated. In my Occult Science it has already been stated that in the seven holy Rishis of old, the teachers of the ancient Indian cultural epoch, all that was left of the Atlantean epoch was preserved. These seven men who were incarnated again in the thirteenth century, and who were part of the council of twelve, were just those who could look back into the seven streams of the ancient Atlantean cultural epoch of mankind and the further course of these streams. Among these seven individualities each one of them could bring one stream to life for their time and the present time.

In addition to these seven there were another four who could not look back into times long past but could look back to the occult wisdom mankind had acquired in the four post-Atlantean epochs. The first could look back to the ancient Indian period, the second to the ancient Persian cultural period, the third to the Egyptian-Chaldaean-Assyrian-Babylonian cultural period, and the fourth to the Greco-Roman culture. These four joined the seven to form a council of wise men in the thirteenth century. A twelfth had the fewest memories as it were, however he was the most intellectual among them, and it was his task to foster external science in particular. These twelve individualities not only lived in the experiences of Western occultism, but these twelve different streams of wisdom worked together to make a whole. A remarkable reference to this can be found in Goethe's poem "The Mysteries."

We shall be speaking, then, of twelve outstanding individualities. The middle of the thirteenth century is the time when a new culture began. At this time a certain low point of spiritual life had been reached. Even the most highly developed could not approach the spiritual worlds. Then it was that the council of the spiritual elite assembled. These twelve men, who represented the sum of all the spiritual knowledge of their age and the twelve tendencies of thought, came together in a place in Europe that cannot as yet be named.

This council of the twelve only possessed clairvoyant memory and intellectual wisdom. The seven successors of the seven Rishis remembered their ancient wisdom, and the other five represented the wisdom of the five post-Atlantean cultures. Thus the twelve represented the whole of Atlantean and post-Atlantean wisdom. The twelfth was a man who attained the intellectual wisdom of his time in the highest degree. He possessed intellectually all the knowledge of his time, while the others, to whom direct spiritual wisdom was also denied at that time, acquired their knowledge by returning in memory to their earlier incarnations.

The beginning of a new culture was only possible, however, because a thirteenth came to join the twelve. The thirteenth did not become a scholar in the accepted sense of that time. He was an individuality who had been incarnated at the time of the Mystery of Golgotha. In the incarnations that followed he prepared himself for his mission through humility of soul and through a fervent life devoted to God. He was a great soul, a pious, deeply mystical human being, who had not just acquired these qualities but was born with them. If you imagine to yourselves a young man who is very pious and who devotes all his time to fervent prayer to God, then you can have a picture of the individuality of this thirteenth.

He grew up entirely under the care and instruction of the twelve, and he received as much wisdom as each one could give him. He was educated with the greatest care, and every precaution was taken to see that no one other than the twelve exercised an influence on him. He was kept apart from the rest of the world. He was a very delicate child in that incarnation of the thirteenth century, and therefore the education that the twelve bestowed upon him worked right into his physical body.

Now the twelve, being deeply devoted to their spiritual tasks and inwardly permeated with Christianity, were conscious that the external Christianity of the Church was only a caricature of the real Christianity. They were permeated with the greatness of Christianity, although in the outside world they were taken to be its enemies. Each individuality worked his way into just one aspect of Christianity. Their endeavor was to unite the various religions into one great whole. They were convinced that the whole of spiritual life was contained in their twelve streams, and each one influenced the pupil to the best of his ability. Their aim was to achieve a synthesis of all the religions, but they knew that this was not to be achieved by means of any theory but only as the result of spiritual life. And for this a suitable education of the thirteenth was essential.

While the spiritual forces of the thirteenth increased beyond measure, his physical forces drained away. It came to the point where he almost ceased to have any further connection with external life, and all interest in the physical world disappeared. He lived entirely for the sake of the spiritual development which the twelve were bringing about in him. The wisdom of the twelve was reflected in him.

It reached the point where the thirteenth refused to eat and wasted away. Then an event occurred that could only happen once in history. It was the kind of event that can take place when the forces of the macrocosm cooperate for the sake of what they can bring to fruition. After a few days the body of the thirteenth became quite transparent, and for days he lay as though dead. The twelve now gathered round him at certain intervals. At these moments all knowledge and wisdom flowed from their lips. While the thirteenth lay as though dead, they let their wisdom flow toward him in short prayer-like formulae. The best way to imagine them is to picture the twelve in a circle round the thirteenth.

This situation ended when the soul of the thirteenth awakened like a new soul. He had experienced a great transformation of soul. Within it there now existed something that was like a completely new birth of the twelve streams of wisdom, so that the twelve wise men could also learn something entirely new from the youth. His body, too, came to life now in such a way that this revival of his absolutely transparent body was beyond compare. The youth could now speak of quite new experiences. The twelve could recognize that he had experienced the event of Damascus: it was a repetition of the vision of Paul on the road to Damascus. In the course of a few weeks the thirteenth reproduced all the wisdom he had received from the twelve, but in a new form. This new form was as though given by Christ Himself. What he now revealed to them, the twelve called true Christianity, the synthesis of all the religions, and they distinguished between this true Christianity and the Christianity of the period in which they lived.

The thirteenth died relatively young, and the twelve then devoted themselves to the task of recording what the thirteenth had revealed to them, in imaginations — for it could only be done in that way. Thus came the symbolic figures and pictures contained in the collection of Hinricus Madathanus Theosophus, and the communications of H.P. Blavatsky in the work Isis Unveiled. We have to see the occult process in such a way that the fruits of the initiation of the thirteenth remained as the residue of his etheric body, within the spiritual atmosphere of the Earth. This residue inspired the twelve as well as their pupils that succeeded them, so that they could form the occult Rosicrucian stream. Yet it continued to work as an etheric body, and it then became part of the new etheric body of the thirteenth when he incarnated again.

The individuality of the thirteenth reincarnated as soon as the fourteenth century, roughly in the middle. In this incarnation he lived for over a hundred years. He was brought up in a similar way in the circle of the pupils and successors of the twelve, but not in such a secluded way as in his previous incarnation.

When he was twenty-eight years old he formed a remarkable resolution. He had to leave Europe and travel. First he went to Damascus, and what Paul had experienced there happened again to him. This event can be described as the fruits of what took place in the previous incarnation. All the forces of the wonderful etheric body of the individuality of the thirteenth century had remained intact, none of them dispersed after death into the general world ether. This was a permanent etheric body, remaining intact in the ether spheres thereafter. This same highly spiritual etheric body again radiated from the spiritual world into the new incarnation, the individuality in the fourteenth century. Therefore he was led to experience the event of Damascus again. This is the individuality of Christian Rosenkreutz. He was the thirteenth in the circle of the twelve. He was named thus from this incarnation onwards. Esoterically, in the occult sense, he was already Christian Rosenkreutz in the thirteenth century, but exoterically he was named thus only from the fourteenth century. And the pupils of this thirteenth are the successors of the other twelve in the thirteenth century. These are the Rosicrucians.

At that time Christian Rosenkreutz traveled through the whole of the known world. After he had received all the wisdom of the twelve, fructified by the mighty Being of the Christ, it was easy for him to receive all the wisdom of that time in the course of seven years. When, after seven years, he returned to Europe, he took the most highly developed pupils and successors of the twelve as his pupils, and then began the actual work of the Rosicrucians.

By the grace of what radiated from the wonderful etheric body of Christian Rosenkreutz they could develop an absolutely new world conception. What has been developed by the Rosicrucians up to our time is work of both an outer and an inner nature. The outer work was for the purpose of discovering what lies behind the maya of the material world. They wanted to investigate the maya of matter. Just as man has an etheric body, so does the whole of the macrocosm have an etheric macrocosm, an etheric body. There is a certain point of transition from the coarser to the finer substance.

Let us look at the boundary between physical and etheric substance. What lies between physical and etheric substance is like nothing else in the world. It is neither gold nor silver, lead nor copper. It is something that cannot be compared with any other physical substance, yet it is the essence of all of them. It is a substance that is contained in every other physical substance, so that the other physical substances can be considered to be modifications of this one substance.

To see this substance clairvoyantly was the endeavor of the Rosicrucians. The preparation, the development of such vision they saw to require a heightened activity of the soul's moral forces, which would then enable them to see this substance. They realized that the power for this vision lay in the moral power of the soul. This substance was really seen and discovered by the Rosicrucians.

They found that this substance lived in the world in a certain form both in the macrocosm and in man. In the world outside man they revered it as the mighty garment of the macrocosm. They saw it arising in man when there is a harmonious interplay between thinking and willing. They saw the will forces as being not only in man but in the macrocosm also, for instance in thunder and lightning. And they saw the forces of thought on the one hand in man and also outside in the world in the rainbow and the rosy light of dawn. The Rosicrucians sought the strength to achieve such harmony of willing and thinking in their own soul in the force radiating from this etheric body of the thirteenth, Christian Rosenkreutz.

It was established that all the discoveries they made had to remain the secret of the Rosicrucians for a hundred years, and that not until a hundred years had passed might these Rosicrucian revelations be divulged to the world, for not until they had worked at them for a hundred years might they talk about them in an appropriate way. Thus what appeared in 1785 in the work The Secret Symbols of the Rosicrucians was being prepared from the seventeenth to the eighteenth century.

Now it is also of great importance to know that in any century the Rosicrucian inspiration is given in such a way that the name of the one who receives the inspiration is never made public. Only the highest initiates know it. Today, for instance, only those occurrences can be made public that happened a hundred years ago, for that is the time that must pass before it is permissible to speak of it in the outside world. The temptation is too great that people would idealize fanatically a person bearing such authority, which is the worst thing that can happen. It would be too near to idolatry. This silence, however, is not only essential in order to avoid the outer temptations of ambition and pride, which could probably be overcome, but above all to avoid occult astral attacks which would be constantly directed at an individuality of that caliber. That is why it is an essential condition that a fact like this can only be spoken of after a hundred years.

Through the works of the Rosicrucians the etheric body of Christian Rosenkreutz became ever stronger and mightier from century to century. It worked not only through Christian Rosenkreutz but through all those who became his pupils. From the fourteenth century onwards Christian Rosenkreutz has been incarnated again and again. Everything that is made known in the name of theosophy is strengthened by the etheric body of Christian Rosenkreutz, and those who make theosophy known let themselves be overshadowed by this etheric body, that can work on them both when Christian Rosenkreutz is incarnated and when he is not in incarnation.

The Count of Saint Germain was the exoteric reincarnation of Christian Rosenkreutz in the eighteenth century. This name was given to other people, too, however; therefore not everything that is told about Count Saint Germain here and there in the outside world applies to the real Christian Rosenkreutz.

Christian Rosenkreutz is incarnated again today. The inspiration for the work of H.P. Blavatsky, Isis Unveiled, came from the strength radiating from his etheric body. It was also Christian Rosenkreutz's influence working invisibly on Lessing that inspired him to write The Education of the Human Race (1780). Because of the rising tide of materialism it became more and more difficult for inspiration to come about in the Rosicrucian way. Then in the nineteenth century came the high tide of materialism. Many things could only be given very incompletely. In 1851 the problem of the immortality of the soul was solved by Widenmann through the idea of reincarnation. His text was awarded a prize. Even around 1850 Drossbach wrote from a psychological point of view in favour of reincarnation.

Thus the forces radiating from the etheric body of Christian Rosenkreutz continued to be active in the nineteenth century too. And a renewal of theosophical life could come about because by 1899 the little Kali Yuga had run its course. That is why the approach to the spiritual world is easier now and spiritual influence is possible to a far greater degree. The etheric body of Christian Rosenkreutz has become very strong and, through devotion to this, man will be able to acquire the new clairvoyance, and lofty spiritual forces will come into being. This will only be possible, however, for those people who follow the training of Christian Rosenkreutz correctly.

Until now an esoteric Rosicrucian preparation was essential, but the twentieth century has the mission of enabling this etheric body to become so powerful that it can also work exoterically. Those affected by it will be granted the experience of the event that Paul experienced on the road to Damascus. Until now this etheric body has only worked into the school of the Rosicrucians; in the twentieth century more and more people will be able to experience the effect of it, and through this they will come to experience the appearance of Christ in the etheric body. It is the work of the Rosicrucians that makes possible the etheric vision of Christ. The number of people who will become capable of seeing it will grow and grow. We must attribute this reappearance to the important work of the twelve and the thirteenth in the thirteenth and fourteenth centuries.

If you can become an instrument of Christian Rosenkreutz, then you can be assured that the smallest detail of your soul activity will be there for eternity.

Tomorrow we will come to speak about the work of Christian Rosenkreutz. A vague longing for Spiritual Science is present in mankind today. And we can be sure that wherever students of Rosicrucianism are striving seriously and conscientiously, they are working creatively for eternity. Every spiritual achievement, however small, brings us further. It is essential to understand and revere these holy matters.


Emily Dickinson: Excess of Monkey!

Emily Dickinson, in a letter to her brother, describing their father's reaction to a recital by Jenny Lind in Northampton, Massachusetts:

'Father sat all the evening looking mad, and silly, and yet so much amused you would have died a laughing--when the performers bowed, he said "Good evening Sir"--and when they retired, "very well--that will do," it was'nt sarcasm exactly, nor it was'nt disdain, it was infinitely funnier than either of those virtues, as if old Abraham had come to see the show, and thought it was all very well, but a little excess of Monkey!'

Not that there's anything wrong with that...

Wednesday, June 29, 2016

Become a person of initiative

 "Do not go where the path may lead. Go instead where there is no path and leave a trail."  — Thoreau 

"In the karma of every single Anthroposophist is written: Become a person of initiative; observe whether out of the hindrances of your body or any other hindrances that thwart you, you do not discover initiative to be the center of your being. Suffering and joy for you will actually depend on whether or not you can discover personal initiative. As if in letters of gold, there should always stand before the soul of the Anthroposophist: 'Initiative is part of your karma; much of what meets you in life will depend on whether you can bring this initiative to consciousness.'"  —Rudolf Steiner

From the Sutta-Nipata:

Go forward without a path,
Fearing nothing, caring for nothing,
Wandering alone, like the rhinoceros!
Even as a lion, not trembling at noises,
Even as the wind, not caught in a net,
Even as the lotus leaf, untainted by water,
Do thou wander alone, like the rhinoceros!

Our unfurnished eyes

The spirit world is not closed;
Your eyes are closed, your heart is dead!
Faust – Goethe

Novalis:  "The spirit world is indeed already unlocked for us; it is always revealed. If we suddenly became as elastic as we should be, we should see ourselves in the midst of it."

William Blake:  "If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern."

Not "Revelation" — 'tis — that waits,
But our unfurnished eyes —

                      Emily Dickinson

whoomp there it is

One Blessing had I than the rest
So larger to my Eyes
That I stopped gauging—satisfied—
For this enchanted size—

It was the limit of my Dream—
The focus of my Prayer—
A perfect—paralyzing Bliss—
Contented as Despair—

I knew no more of Want—or Cold—
Phantasms both become
For this new Value in the Soul—
Supremest Earthly Sum—

The Heaven below the Heaven above—
Obscured with ruddier Blue—
Life's Latitudes leant over—full—
The Judgment perished—too—

Why Bliss so scantily disburse—
Why Paradise defer—
Why Floods be served to Us—in Bowls—
I speculate no more—

Emily Dickinson

Tuesday, June 28, 2016

How Should Anything Be Amiss?

Life is an open book — read it and weep for joy.

"In spiritual life, so long as you have grasped it properly,
nothing can go wrong."  — Rudolf Steiner

See I am God.

See I am in all things.

See I do all things.

See I never lift my hands off my own works, nor ever shall, without end.

See I lead every thing to the end I ordained for it from without beginning with the same might, wisdom, and love that I made it.

How should anything be amiss?

Source: Julian of Norwich, Revelation of Love, "The Third Showing"

"All shall be well, and all shall be well, and all manner of thing shall be well." —Julian of Norwich 

“I see the path of progress for modern man in his occupation with his own self, with his inner being, as indicated by Rudolf Steiner.”  —T. S. Eliot

"We must first lose ourselves in order to find ourselves again out of ourselves."  — Rudolf Steiner

The conclusion to "Little Gidding" from Four Quartets by T. S. Eliot:
. . . .
A symbol perfected in death.
And all shall be well and
All manner of thing shall be well
By the purification of the motive
In the ground of our beseeching.


The dove descending breaks the air
With flame of incandescent terror
Of which the tongues declare
The one dischage from sin and error.
The only hope, or else despair
     Lies in the choice of pyre or pyre—
     To be redeemed from fire by fire.

Who then devised the torment? Love.
Love is the unfamiliar Name
Behind the hands that wove
The intolerable shirt of flame
Which human power cannot remove.
     We only live, only suspire
     Consumed by either fire or fire.


What we call the beginning is often the end
And to make an end is to make a beginning.
The end is where we start from. And every phrase
And sentence that is right (where every word is at home,
Taking its place to support the others,
The word neither diffident nor ostentatious,
An easy commerce of the old and the new,
The common word exact without vulgarity,
The formal word precise but not pedantic,
The complete consort dancing together)
Every phrase and every sentence is an end and a beginning,
Every poem an epitaph. And any action
Is a step to the block, to the fire, down the sea's throat
Or to an illegible stone: and that is where we start.
We die with the dying:
See, they depart, and we go with them.
We are born with the dead:
See, they return, and bring us with them.
The moment of the rose and the moment of the yew-tree
Are of equal duration. A people without history
Is not redeemed from time, for history is a pattern
Of timeless moments. So, while the light fails
On a winter's afternoon, in a secluded chapel
History is now and England.

With the drawing of this Love and the voice of this Calling

We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.
Through the unknown, remembered gate
When the last of earth left to discover
Is that which was the beginning;
At the source of the longest river
The voice of the hidden waterfall
And the children in the apple-tree
Not known, because not looked for
But heard, half-heard, in the stillness
Between two waves of the sea.
Quick now, here, now, always—
A condition of complete simplicity
(Costing not less than everything)
And all shall be well and
All manner of thing shall be well
When the tongues of flame are in-folded
Into the crowned knot of fire
And the fire and the rose are one.

Life is an open book — read it and weep for joy

Rudolf Steiner as the Mona Lisa

"You should be leading lives of joy – deep inner joy in the truth! There is nothing in the world more delightful, nothing more fascinating, than the experience of truth."  ~ Rudolf Steiner

Veni, Creator Spiritus

"Let your work be the shadow that your I casts when it is shone upon by the flame of your higher self."  — Rudolf Steiner

"Spirit Triumphant! Flame through the weakness of faltering, fainthearted souls! Burn up egoism, kindle compassion, so that selflessness, the lifestream of humanity, may flow as the wellspring of spiritual rebirth!"  — Rudolf Steiner

Keep calm, centered, and directed

My latest Intuitive Health Reading from the School of Metaphysics 

[FYI: I'm 69 years old. —Larry]

June 20, 2016. You will search for the essence of the entity referred to as Lawrence Michael Clark. You will search for the essence of the entity referred to as Lawrence Michael Clark. The essence of this entity may be found at 952 Bethany Turnpike in HonesdalePennsylvania.

We have this.

You will examine the essence of this entity throughout, from the crown of the head to the soles of the feet. You will relate all disorders as seen, whether mental, emotional, or physical, and you will also relate those things necessary for the correction of any disorder.

There are times of tiredness that this one is experiencing that he does not understand. They are somewhat foreign to this one, for we see that this one has not allowed the self to experience in that manner, and we see yet that it is rising from within this one, and this one finds it difficult to push aside or overcome or deny. We see that part of this is because it is affecting the body, and the energies of the body are changing. We see that there is a need for this one to recognize that this is indeed a change and a transition that this one is experiencing, and to allow the self to be mindful and directed in observing its flow. We see that this one has the capacity for this and we see that this one can begin to appreciate the transitions as they occur. We see that there are intellectual concepts that this one has put into place that will give this one a certain wisdom, and there are also some that this one has not yet encountered, and we see that it is at this point in the experiencing that this one can gain significant enlightenment in regards to those.

Would suggest to this one to admit or to allow the existence of discomfort or fear when it arises: to not be afraid of the fear itself — that this one will be carried away by it or will in some way be distorted. This is not going to happen, due to the fact that this one has practiced living and thinking in the ways that he has. Would suggest that this is a point then for this one emotionally to come to terms with that which this one has brought to the self: the stability, the commitment, the dedication, the devotion, the awareness of the transient nature of life, the all-encompassing realities of consciousness itself. We see that this is a time when this can become more real to this one. Would suggest that this one embrace the experiences, to see them as temporary and allow them to pass through, rather than to hold onto them or to make something of them that does not need to happen. This will require a certain level of emotional direction and understanding that this one does have, but it has not been tested. Therefore would suggest that this one recognize that this is a test of this one's stamina, of this one's wisdom, and to see it not in a negative light; rather, in a light whereby this one can be calm, centered, directed.

In the body we see that there are changes occurring in the nervous system and brain, and we see that there has been some overload in terms of the illumination in the head at different times that is now trying to adjust itself. In part this was produced through breathing, in part it was produced through sound, and we see that the body is attempting to adjust. We see that there is a need for this one to allow the adjustment, there is a need for this one to eat organ meat at least twice a week, to eat fish, to eat some kind of animal protein — eggs — every day — for the nervous system, for the grounding, for the substance that is needed for the brain and for the rest of the body as well. It would be helpful to include digestive enzymes, as the body is not necessarily accustomed to this. However, there will be a significant shift and difference that this one will experience when these proteins are given to the body. Even one ounce of meat each day would make a difference.
     Green vegetables, blue-green algae, spirulina — vitamin K, particularly; there is also a need for vitamin C.
      There has been some pressure at different times on the cardiovascular system here. We see that it remains strong, we see that it does — at times it is overworked. We see that the shifting to using the intelligence in different ways will aid in strengthening the heart; it will put less of a burden there.
     We see that there is a need for beets to stimulate a cleansing in the liver and gallbladder. Dandelion-root tea in the morning would be stimulating to the body to release unnecessary toxins.
     Rotation of the joint areas, particularly in the lower extremities, particularly in the ankles and the knees, clockwise and counterclockwise, would be helpful; it would also aid in stimulating balance in this body. Contra-lateral movement would also stimulate balance. We see that there is some imbalance in the inner ear and it is affecting the amygdalae. That which has been given will aid in correcting this condition. Would suggest the use of blue-spruce oil as aromatherapy would also stimulate a balance.

This is all.

This one says “My question is: How can I help?”

By strengthening the self.

Any further suggestions regarding enlightenment?


Any further suggestions regarding divine love?


Any further suggestions regarding joy?


Is this all?

This is all.

Very well; relax.


Related posts:

Christ Triumphant, Christ the Lord of Karma: The Creative Word — the Logos — gives meaning to life

Human and Cosmic Thought. Lecture 4 of 4.
Rudolf Steiner, Berlin, January 23, 1914:

We have been concerned with the possible varieties of world-outlooks, of world-outlook-moods and so on, which can find place in the human soul, and, since I can take only single points of view from this wide field, I should like to illustrate one of these points of view by means of a special example.

Let us suppose that a person so lives in the world that among his natural predispositions we find the special forces through which he is influenced by the world-outlook of Idealism. We will say that he makes this world-outlook into a dominating factor in his inner life, so that the soul-mood which I designated yesterday as Mysticism, and called the Venus mood, flows towards Idealism and is nourished by its powers. Hence, if one speaks in the symbols of astrology, one would say that the spiritual constellation of such a man, according to his natural predispositions, is that Venus stands in Aries.

I remark expressly, so that no misunderstanding may arise, that these constellations are of much greater importance in the life of the person than the constellations of the external horoscope, and do not necessarily coincide with the “nativity” — the external horoscope. For the enhanced influence which is exerted on the soul by this standing of Mysticism in the sign of Idealism waits for the propitious moment when it can lay hold of the soul most fruitfully. Such influences need not assert themselves just at the time of birth; they can do so before birth, or after it. In short, they await the point of time when these predispositions can best be built into the human organism, according to its inner configuration.

Hence the ordinary astrological “nativity” does not come into account here. But one can say: A certain soul is by nature such that, spiritually speaking, Venus stands in Aries — Mysticism in the sign of Idealism. Now the forces which arise in this way do not remain constant throughout life. They change — that is, the person comes under other influences, under other spiritual signs and also under other moods of soul. Let us suppose that a man so changes that in the course of his life he comes into the soul-mood of Empiricism; that Mysticism has moved on, as it were, into Empiricism, and Empiricism stands in the sign of Rationalism. You see, as I drew it in the preceding lecture, going from inwards outwards in the symbolic picture, that Empiricism stands in relation to Mysticism as does the Sun to Venus. With regard to its mood the soul has progressed to Empiricism and has at the same time placed itself in the sign of Rationalism. The result is that such a soul changes its world-picture. What the soul formerly produced, perhaps as a specially strong personality in the time when in its case Mysticism stood in the sign of Idealism, this will pass over into another nuance of world-outlook. What the soul asserts and says will be different when in this way its world-outlook-mood has passed over from Mysticism to Empiricism, and the latter has placed itself in the sign of Rationalism. However, from what I have now explained, you can gather that human souls can have an inclination to change the sign and mood of their world-outlook. (See Diagram 11.) For these souls the tendency to change is already given. Let us suppose that such a soul wants to carry this tendency further in life. It wants to swing forward from Empiricism to the next soul-mood, i.e. to Voluntarism; and if it wants to swing forward also in the zodiacal signs, then it will come into Mathematism. It would then pass over to a world-outlook which in this symbolical picture leads away at an angle of 60 degrees from the first line, where Mysticism stood in the sign of Idealism; and such a soul, in the course of the same incarnation, would bring to expression a mathematical world-structure permeated by and based upon the will.

And now I ask you to notice how I work out this matter. It will be seen that two such constellations as are here present in the soul disturb each other in the course of time; they influence each other unfavorably when they are at an angle of 60 degrees with regard to each other. In physical astrology this a favorable constellation; in spiritual astrology this so-called sextile aspect is unfavorable. We can see this because this last position — Voluntarism in Mathematism — comes up against a severe hindrance in the soul. The soul is not able to develop, because it cannot find anything to lay hold of, since the person in question has no natural gift for Mathematism.

Diagram 13

This is how the unfavorable character of the sextile aspect expresses itself. Hence this configuration, Voluntarism in the sign of Mathematism, cannot establish itself. The consequence is that the soul does not try to move forward in this way. But because it cannot take the path to Voluntarism in Mathematism, it turns away from the configuration it now has — Empiricism in Rationalism — and seeks an outlet by placing itself in opposition to the direction it cannot take. Such a soul, accordingly, would not swing forward to Voluntarism in the direction of Mathematism, but would place itself with Voluntarism in opposition to its Empiricism. The result is that Voluntarism would stand in opposition to Rationalism in the sign of Dynamism. And in the course of its life, such a soul would have as its possible configuration one in which it would defend a world-outlook based on a special pressing in of forces, of Dynamism permeated by will — a will that wants to effect its purpose by force. In spiritual astrology things are again different from what they are in physical astrology; in physical astrology “opposition” has a quite different significance. Here, “opposition” is brought about by the soul being unable to proceed further along an unfavorable path; it veers round into the opposing configuration.

I have shown you here what the soul of Nietzsche went through in the course of his life. If you try to understand the course he takes in his early works, you will find that the placing of Mysticism makes it comprehensible. From this period we have “The Birth of Tragedy”; “David Strauss, the Confessor and the Writer”; “The Use and Abuse of History”; “Schopenhauer as Educator”; “Richard Wagner in Bayreuth”. Then the soul of Nietzsche moves on; a second epoch begins. Here we find “Human, all too Human”; “The Dawn of Day”; “The Joyful Wisdom” — all proceeding from the oppositional configuration. These are writings based on the will to power, on the will saturated with force, with power.

Thus you see how an inner conformity to law exists between the spiritual cosmos and the way in which man stands within it. If we employ the symbols of astrology, but taking them to express something different, we can say: In the case of Nietzsche, up to a certain time in his life Venus stood in Aries, but when for his soul this configuration passed over into “Sun in the sign of Taurus”, he could get no further. He could not go with Mars into the sign of Gemini, but went in the oppositional position; thus he went with Mars into the sign of Scorpio. His last phase was characterized by his standing with Mars in Scorpio. But one can sustain this configuration only if one penetrates into the lower position (below the line Idealism — Realism in Diagram 11) where one plunges into a spiritual world-outlook, Occultism or something similar; otherwise these configurations must work back unfavorably upon the person himself. Hence the tragic fate of Nietzsche. One can go through with the upper configurations if one is able, owing to external circumstances, to place oneself in the world in a corresponding way. The configurations below the line from Idealism to Realism can be sustained only if one dives down into the spiritual world — a thing that Nietzsche could not do. By “placing oneself externally in the world” I mean placing by means of education, by means of external conditions; they come into account for all that lies above the line running from Idealism to Realism. Meditative life, a life devoted to the study and understanding of spiritual science, comes into account for all that lies below the line.

In order to grasp the importance of what has been sketched out in these lectures, we must know the following things. We must make it clear to ourselves what thinking really is; how it enters into human experience.

The uncompromising materialist of our day finds it suits his purpose to say that the brain forms the thought — more exactly, that the central nervous system forms the thought. For anyone who sees through things, this is about as true as to say when one looks into a mirror that the mirror has “made” the face. In fact, the face is outside the mirror; the mirror only reflects the face, throws it back. The experience a man has of his thoughts is quite similar. (We will leave aside for the moment other aspects of the soul.) The experience of real, active thinking no more arises from the brain than the image of a face is created by the mirror. The brain, in fact, works only as a reflecting apparatus, whereby it throws back the soul-activity and this becomes visible to itself. The brain has as little to do with what a man perceives as thoughts as a mirror has to do with your face when you see it in a glass. But there is something more than that. When someone thinks, he really perceives only the last phases of his thinking-activity, of his thinking experience. And now, in order to make this clear, I want to take up once more the comparison with the mirror.

Imagine that you are standing there and want to see your face in a mirror. If you have no mirror, then you cannot see your face. You may look as long as you like, but you will not see your face. If you want to see it, you must work up some material so that is reflects your face. That is, you must first prepare the material so that it can produce the reflection. Then, when you gaze at the surface, you see your face. The soul has to do the same with the brain. The actual perceiving of a thought is preceded by a thinking activity that works upon the brain. For example, if you want to perceive the thought “lion”, your thinking activity first sets in motion certain parts of the brain, deep within it, so that they become the “mirror” for the perception of the thought “lion”. And the agent who thus makes the brain into a mirror is you yourself. What you finally perceive as thoughts are the reflections, the mirror-pictures; what you first have to prepare so that the right reflection may appear is some part or other of the brain. You, with your soul-activity, are the very thing that gives the brain the form and capacity for reflecting your thinking as thoughts. If you want to go back to the activity on which the thought is based, then it is the activity which, from out of the soul, takes hold of the brain and gets to work there. And when from out of your soul you set up a certain activity in your brain, this brings about a reflection such that you perceive the thought “lion”. You see, a soul-spiritual element has to be there first. Then, through its activity, the brain is made into a mirror-like apparatus for reflecting the thought. That is the real process, but such a muddled idea of it prevails that many people nowadays cannot grasp it at all.

A person who makes a little progress in occult perception can separate the two phases of his soul-activity. He can trace how it is that when he wants to think something or other, he has first not simply to grasp the thought, but to prepare his brain for it. If he has prepared it so that it reflects, then he has the thought. When one wants to investigate occultly, so that one can picture things, one always has, first, the task of carrying through the activity which prepares the picturing. It is this that is so important for us to notice. For it is only when we keep these things well in mind that we have before us the real activity of human thinking. Now for the first time we know how human thinking-activity is carried out. First, this activity lays hold of the brain, in connection somewhere with the central nervous system. It sets in motion — let us say if we wish — the atomistic portions in some way, brings them into some sort of movement; by this means they become a mirror-apparatus; the thought is reflected, and the soul becomes conscious of the thought. Thus we have to distinguish two phases: first the work on the brain from out of the psychic-spiritual in preparation for the external physical experience; then the perception takes place, after the work on the brain has prepared the ground for this act of perceiving by the soul. In the ordinary way this preparatory work on the brain remains entirely unconscious. But an occult researcher must start by actually experiencing it. He has to go through the experience of how the soul-activity is poured in, and the brain made ready to reflect the thought as an image.

What I have now explained happens continually to a person between waking up and going to sleep. The thinking activity is always working on the brain, and so, throughout the waking state, it makes the brain into a mirror-apparatus for the thoughts. But it is not sufficient that the only thinking-activity worked up in us should be that worked up by ourselves. For one might say it is a narrowly limited activity that is here worked up in this way by means of the psychic-spiritual. When we wake up in the morning and are awake through the day, and in the evening fall asleep again, then the psychic-spiritual activity which belongs to the thinking is working all day long upon the brain, and thereby the brain becomes a reflecting-apparatus. But the brain must first be there; then, the soul-spiritual activity can make little furrows in the brain, or, one might say, its memoranda and engravings. The main substance and form of the brain must first be there. But that is not enough for our human life.

Our brain could not be worked upon by our daily life if our whole organism were not so prepared that it provides a basis for this daily work. And this work of preparation comes from the cosmos. Thus as we work daily at the “engraving” of the brain, which makes it into a mirror-apparatus for our daily thought, so, in so far as we cannot ourselves do this engraving, this giving form, form has to be given to us from the cosmos. As our little thoughts work and make their little engravings, so must our whole organism be built up from out of the cosmos, according to the same pattern of thought-activity. For example, that which appears to us finally in the sign of Idealism is present in the spiritual cosmos as the activity producing Idealism, and it can so work upon a man that it prepares his whole organism so that he inclines to Idealism. In like manner are the other varieties of moods and signs worked in upon men from out of the spiritual cosmos.

Man is built up according to the thoughts of the cosmos. The cosmos is the “great thinker” which down to our last fingernail engraves our form in us, just as our little thought-work makes its little imprints on our brain every day. As our brain — I am referring only to the small portions where imprints can be made — stands under the influence of the work of thinking, so does the whole man stand under the influence of cosmic thinking.

Take the example I gave you, the example of Nietzsche — what does it mean? It means that through an earlier incarnation Nietzsche was so prepared in his karma that at a certain point of time, by virtue of his earlier incarnation, the forces of Idealism and of Mysticism (working together because Mysticism stood in the sign of Idealism) so worked upon his whole bodily constitution that he was in the first place capable of becoming a mystical Idealist. Then his constellation altered in the way indicated.

We are thought out from the cosmos — the cosmos thinks us. And just as we, in our little daily thought-work, make little engravings in our brain, and then the ideas “lion”, “dog”, “table”, “rose”, “book”, “on”, “right”, “left”, come into our consciousness as reflections of that which we have prepared in our brain — i.e. just as we, through the working-up of the brain, finally perceive lion, dog, table, rose, book, on, off, right, write, read — the beings of the cosmic hierarchies work in such a way that they carry out the great thought-activity which engraves upon the world things far more significant than our daily thought-activity can accomplish. So it comes to pass that not only the tiny little markings arise and are then reflected singly as our thoughts, but that we ourselves, in our whole being, appear again to the beings of the higher hierarchies as their thoughts. As our little brain-processes mirror our little thoughts, so do we mirror the thoughts of the cosmos which are engraved upon the world. When the hierarchies of the cosmos “think”, they “think”, for example, men. As our little thoughts emerge from our little brain-processes, so do the thoughts of the hierarchies arise from their work, to which we ourselves belong. As parts of our brain are for us the reflecting-apparatus which we first work up for our thoughts, so are we, we little beings, the substance which the hierarchies of the cosmos prepare for their thoughts. Thus we might say, in a certain sense, that we can feel ourselves with regard to the cosmos as a little portion of our brain might feel with regard to ourselves. But as little as we, in our soul-spiritual nature, are our brains, so little are the beings of the hierarchies “we”. Hence we have an independent status in relation to the beings of the higher hierarchies. And we can say that while in a certain manner we serve them so that they may be able to think through us, yet at the same time we are independent beings with identities of our own, as indeed, in a certain way, the particles of our brain have their own life.

Thus we find the connection between human and cosmic thoughts. Human thought is the regent of the brain; cosmic thought is such a regent that we belong with our whole being to that which it has to accomplish. Only, because in consequence of our karma it cannot direct its thoughts on to us all equally, we have to be constituted in accordance with its logic. Thus we men have a logic according to which we think, and so have the spiritual hierarchies of the cosmos their logic. And their logic was indicated in the diagram I drew for you [see above]. As when we think, for example, “The lion is a mammal” we bring two concepts together to make a statement, so the spiritual hierarchies of the cosmos think two things together, Mysticism and Idealism, and we then say: “Mysticism appears in Idealism.” Imagine this first as the preparatory activity of the cosmos. Then resounds the Creative Fiat, the Creative Word. For the beings of the spiritual hierarchies the preparatory act consists in the choice of a human being whose karma is such that he can develop a natural bent for becoming a mystical Idealist. Into the Hierarchies of the cosmos there is rayed back something that we should call a “thought”, whereas for them it is the expression of a man who is a mystical Idealist. He is their “thought”, after they have prepared for themselves the cosmic decision — “Let Mysticism appear in Idealism.”

We have now, in a certain sense, depicted the inner aspect of the Cosmic Word, of Cosmic Thought. What we drew in a diagram as “cosmic logic” represents how the spiritual hierarchies of the cosmos think — for example: “Let Empiricism appear in the sign of Rationalism!” and so on. Let us try to realize what can be thought in the cosmos in this way. It can be thought: “Let Mysticism appear in the sign of Idealism! Let it change! Let it become Empiricism in the sign of Rationalism!” Opposition! The next move on would represent a false cosmic decision. After verification, the thought is changed round. The third standpoint must appear: “Voluntarism in the sign of Dynamism.” These three decisions, through being spoken over a period in the cosmic worlds, give the “man Nietzsche”. And he rays back as the thought of the cosmos.

Thus does the collectivity of the hierarchies speak in the cosmos! And our human thinking-activity is a copy, a tiny copy, of it.

Worlds are related to the Spirit — or to the Spirits — of the cosmos as our brain is to our soul. Thus we may have a glimpse into something which we ought certainly to look upon only with a certain reverence, with a holy awe. For in contemplating it we stand before the mysteries of human individuality. We learn to understand — if I may express myself figuratively — that the eyes of the beings of the higher hierarchies roam over the single individualities among men, and that individuals are to them what the individual letters of a book are to us when we are reading. This we may look upon only with holy awe: we are overhearing the thought-activity of the cosmos.

In our day the veil over such a mystery as this must be lifted to a certain degree; for the laws which have here been shown as the laws of the thinking of the cosmos are active in man. And the knowledge of them can help us to understand life, and then to understand ourselves; so that even when, for one reason or another, we have to be placed one-sidedly in life, we know that we belong to a great whole, for we are links in the thought-logic of the cosmos. And in learning to grasp these relations, spiritual science acts as our guide. It teaches us to understand our one-sided predispositions as much as it enlarges our all-round knowledge. Thus we can find the frame of mind which is necessary precisely in our time. For today, when in many leading minds there is no trace of insight into the relationships we have touched on here, we experience the effects of these relations or connections but do not know how to live under them. And thus they create conditions which call for adjustment.

Let us take the example of Wundt, whom I mentioned yesterday. His one-sidedness is brought about through a quite definite constellation. Let us suppose that he could ever struggle on to an understanding of spiritual science: then he would look upon his one-sidedness in such a way that he would say to himself: “Now because I stand here with my Empiricism, etc., I am in a position to do good work in certain fields. I will remain in these, and will make up for it in other ways through spiritual science.” To such a decision as this he would come. But he refuses to know anything about spiritual science. What does he do in consequence? Whereas he could carry out something good and productive in the constellation which is his, he turns what lies within his range into a complete philosophy. Otherwise he could probably do something greater, much greater; indeed he would be most useful if he would leave philosophizing alone and go in for experimental psychology — a thing he understands — and if he would inquire into the nature of mathematical conclusions — which he also understands — instead of making a concoction of all kinds of philosophy; for then he would be on the right lines.

But this must be said of many. Therefore spiritual science, while it must evoke the feeling by which we recognize how there should be peace between world-outlooks, must also point sharply to cases where persons go beyond the necessary limits set for them by their constellations. These persons do great harm by hypnotizing the world with opinions that get by without any attention being paid to the constellation behind them. All forms of one-sidedness that try to claim universal validity must be strongly repulsed. The world does not admit of being explained by a person who has special predilections for this or that. And when he wants to explain it on his own, and so to found a philosophy, then this philosophy works harmfully, and spiritual science has the task of rejecting the arrogance of this pretentious claim to universality. In our time, the less feeling there is for spiritual science the more strongly will this one-sidedness appear. Hence we see that knowledge of the nature of human and cosmic thought can lead us to understand rightly the significance and the task of spiritual science, and to see how it can bring into a right relationship other so-called spiritual streams, especially philosophic currents, in our time. It must be wished that knowledge of the kind that we have tried to bring together for ourselves in these four lectures should inscribe itself deeply into the hearts and souls of our friends, so that the course of the anthroposophical spiritual stream through the world would take a quite definite and right direction. It would thereby be recognized more and more how a man is formed through that which lives in him as cosmic thought.

With the aid of such an explanation as this we see more depth than we could otherwise do in a thought of Fichte's, where he says: “What kind of a philosophy a man has depends on the kind of man he is.” Yes, indeed, the kind of philosophy a man has does verily depend on the kind of man he is! The fact that Fichte (in the first period of the incarnation he was then living through as Fichte) could say, as the basic nerve of his philosophy of life: “Our world is the sensualized material of our duty” [see footnote 2] shows even as does the previously quoted saying (which he gave out later) how his soul changed its constellation in the spiritual cosmos. That is, it shows how richly this soul was endowed, so that the spiritual hierarchies could remold it so that through it they could think various things for themselves. Something similar could be said of Nietzsche, for example.

Many different ways of viewing the world emerge if one keeps before one's soul such things as have been described in these four lectures. The best we can gain from these descriptions is that with their aid we should come to look ever more and more deeply, with perceptive feeling, into the spiritual features of the world.

If only one thing were to be achieved by means of such a lecture-course as this, it would be that as many as possible of you should say to yourselves: “Yes, if anyone wants to enter into the spiritual world — i.e. into the world of truth, and not into the world of error — he must really set out upon the path! For much, much must be taken into consideration along this path in order to come to the sources of truth. And if at the beginning it might seem to me as if a contradiction appears here or there, if in one place or another I could not understand something, I will still say to myself that the world is not there in order to be grasped by every condition of human understanding, and that I would rather be a seeker than a man whose sole attitude toward the world is such that he only inquires ‘What can I understand?’ ‘What can I not understand?’”

If one becomes a seeker, if one earnestly sets to work along the path of the seeker, then one learns to know that one must bring together impulses from the most varied sides in order to gain an understanding of the world. And then one unlearns every kind of attitude toward the world that asks “Do I understand that?” “Do I not understand that?”, and instead one seeks and seeks and goes on seeking. The worst enemies of truth are cosmic conceptions that are exclusive and strive after finality; the conceptions of those who want to frame a couple of thoughts and suppose that with them they can dare to build up a world-edifice.

The world is boundless, both qualitatively and quantitatively. And it will be a blessing when there are individual souls who wish for clear vision with regard to that which is appearing in our day with such terrible overweening narrow-mindedness, and wants to be “universal”. I might say: “With bleeding heart I declare that the greatest hindrance to knowledge of how a preparatory work of thought-activity is carried out in the brain, how the brain is thereby made into a mirror and the life of the soul reflected from it — a fact which could throw endless light on much other physiological knowledge — the greatest hindrance to the knowledge of this fact is the crazy modern physiology which speaks of two kinds of nerves, the ‘motor’ and the ‘sensory’ nerves.” (I have touched on this in many lectures already.) In order to produce this theory, which crops up everywhere in physiology, it is a fact that physiology had first to lose all understanding. Hence it is a theory now recognized all over the Earth, and it acts as a hindrance to all true knowledge of the nature of thought and the nature of the soul. Never will it be possible to understand human thought if physiology sets up such an obstacle to true knowledge. But things have gone so far that an indefensible physiology forms the introduction to every textbook of psychology and teaching about the mind, and makes it dependent on this falsity. Therewith the door is bolted also against knowledge of cosmic thought.

One first learns to recognize what thought is in the cosmos when one comes to feel what human thinking is: that in its true nature it has nothing to do with the brain except that it is the master of the brain. But when one has thus recognized thought in its essence, when one has come to know oneself in thinking, then one feels oneself inwardly within the cosmic, and our knowledge of the true nature of cosmic thought. When we learn to know rightly what our thinking is, then we learn also to know how we are “thought” by the powers of the cosmos. Indeed we may gain a glimpse into the logic of the hierarchies. The single components of the decisions of the hierarchies, the concepts of the hierarchies, I have written down for you. In the twelve spiritual signs of the Zodiac, the seven world-outlook-moods, and so on, lie the concepts of the hierarchies; and human beings are constituted in accordance with the verdicts of the cosmos which result from these concepts. Thus we feel ourselves within the logic of the cosmos — that is (if we really grasp it), within the logic of the hierarchies of the cosmos. We feel ourselves as souls embedded in cosmic thought, just as we feel our thoughts, the little thoughts we think, embedded in our soul-life.

Meditate sometimes on the idea “I think my thoughts” and “I am a thought which is thought by the hierarchies of the cosmos.” My eternal part consists in this: that the thought of the hierarchies is eternal. And when I have once been thought out by one category of the hierarchies, then I am passed on — as a human thought is passed on from teacher to pupil — from one category to another, so that this in turn may think me in my true, eternal nature. Thus I feel myself within the thought-world of the cosmos.


"The perceiving of the Idea in existing reality is the true communion of man."
—Rudolf Steiner
Not I, but Christ in me