Sunday, June 30, 2024

Biodynamic Preparations: A Revelatory Introduction

 




The Agriculture Course. Lecture 4 of 8

Rudolf Steiner, Koberwitz, Silesia, June 12, 1924:



MY DEAR FRIENDS,
You have now seen what is essential in the discovery of spiritual-scientific methods for agriculture, as it is for other spheres of life. Nature and the working of the Spirit throughout Nature must be recognized on a large scale, in an all-embracing sphere. Materialistic science has tended more and more to the investigation of minute, restricted spheres. True, this is not quite so bad in agriculture; here they do not always go on at once to the very minute, the microscopically small, with which they are wont to deal in other sciences. Nevertheless, here too they deal with narrow spheres of activity, or rather, with conclusions which they feel able to draw from the investigation of narrow and restricted spheres. But the world in which man and the other earthly creatures live cannot possibly be judged from such restricted aspects.
To deal with the realities of agriculture as the customary science of today would do, is as though one would try to recognize the full being of man, starting from the little finger or from the lobe of the ear and trying to construct from thence the total human being. Here again we must first establish a genuine science — a science that looks to the great cosmic relationships. This is most necessary nowadays. Think how the customary science of today, or yesterday, has to correct itself. You need only remember the absurdities that prevailed not long ago in the science of human nutrition, for example. The statements were “absolutely scientific” — “scientifically proven” — and indeed, if one concentrated on the limited aspects which were brought forward, one could not make objection to the proofs. It was scientifically proven that a human being of average weight (eleven to twelve stone) requires about four-and-one-quarter oz. of protein a day for adequate nourishment. It was, so to speak, an established fact of science. And yet today no man of science believes in this proposition. Science has corrected itself in the meantime. Today, as everybody knows, four-and-one-quarter oz. of albuminous food are not only unnecessary but positively harmful, and a man will remain most healthy if he only eats one-and-three-quarter oz. a day.
In this instance, science has corrected itself, and it is well known that if superfluous protein is consumed, it will create byproducts in the intestines — byproducts which have a toxic effect. Examine not only the period of life in which the protein is taken, but the whole life of the human being, and you recognize that the arterial sclerosis of old age is largely due to the toxic effect of superfluous protein. In this way scientific investigation are often erroneous — in relation to man, for instance — inasmuch as they only deal with the given moment. A normal human life lasts longer than ten years, and the harmful effects of the seemingly good causes which they mistakenly strive to produce often do not emerge for a long time. Spiritual Science will not fall so easily into such errors.
I do not wish to join in the facile criticisms which are so frequently made against orthodox science because it has to correct itself, as in this instance. One can understand that it cannot be otherwise. No less facile, on the other hand, are the attacks that are made on Spiritual Science when it begins to enter into practical life, recognizing as it does the wider connections. For in these larger relationships of life, Spiritual Science is impressed by those substances and forces which go out eventually into the spiritual realm. It does not merely recognize the coarse material forces and substantialities.
This applies also to agriculture, and notably when we come to the question of manuring. The very way the words are often put by scientists when they come to the manuring question, shows how little idea they really have of what manuring signifies in the economy of Nature. How often do we hear the phrase: “Manure contains the necessary foodstuffs for the plants.” I spoke these introductory sentences just now — referring to the nourishment of man — not without reason. I wanted to show you how science has had to correct itself in this instance, notably in the most recent period. Why has it to correct itself? Because it takes its start from an altogether false idea of nutrition — whether of man or of any other living creature.
Do not be angry with me for saying these things so openly and clearly. The idea used to be that the essential thing in human nutrition is what a man daily consumes. Undoubtedly, our daily food is important. But the greater part of what we daily eat is not there to be received as substance into the body — to be deposited in the body substantially. By far the greater part is there to give the body the forces which it contains, and so to call forth in the body inner mobility, activity. The greater part of what man thus receives into himself is cast out again.
Therefore the important question in the metabolic process is not the proportion of weights, but it is this: Are the foodstuffs providing us with the proper living quality of forces? We need these living forces, for example, when we walk or when we work — nay, when we only move our arms about. What the body needs, on the other hand, so as to deposit substances in itself — to provide itself with substances (which are expelled again every seven or eight years as the substance of the body is renewed) — this, for the most part, is received through the sense-organs, the skin, and the breathing. Whatever the body has to receive and deposit in itself as actual substance — this it is constantly receiving in exceedingly minute doses, in a highly diluted state. It is only in the body that it becomes condensed. The body receives it from the air and thereupon hardens and condenses it, till in the nails and hair, for instance, it has to be cut off.
It is completely wrong to set up the formula: “Food received — Passage through the body — Wearing-away of nails and skin, and the like.” The true formula is thus: “Breathing, or reception of substances in an even finer state through the sense-organs (even the eyes) — Passage through the organism — Excretion in the widest sense.” On the other hand, what we receive through our stomach is important by virtue of its inherent life and mobility — as of a fuel. It is important inasmuch as it introduces the necessary forces for the will which is at work in the body. This is the truth — the simple result of spiritual research.
Over against this truth, it is heart-rending to see the ideas of modern science proclaiming the exact opposite. I say heart-rending, because we must admit, it is very difficult to come to terms at all with this science of today, even in the most essential questions. Yet somehow we must come to terms with it. For in practical life, the science of t-day would very soon lead into an absolute blind alley. While it pursues its present path it is simply incapable of understanding certain matters even when they force themselves on its attention.
I am not speaking of the experiments. What science says of the experiments is generally true. The experiments are very useful. It is the theorizing about them which is so bad. Unfortunately, the practical instructions which science claims to give for various branches of life generally come from the theorizing. You see how difficult it is to come to any understanding with this science, and yet — sooner or later we must do so. This understanding must be found, precisely for the most practical domains of life — and notably for agriculture.
For all the different spheres of farming life we must gain insight into the working of the substances and forces, and of the spiritual too. Such insight is necessary so as to treat things in the right way. After all, a baby, so long as it does not know what a comb is for, will merely bite into it, treating it in an impossible and style-less fashion. We too shall treat things in an impossible and style-less fashion, so long as we do not know what their true essence is.
Consider a tree, for example. A tree is different from an ordinary annual, which remains at the merely herbaccous stage. A tree surrounds itself with rind and bark, etc. What is the essence of the tree, by contrast to the annual? Let us compare such a tree with a little mound of earth which has been cast up, and which — we will assume — is very rich in humus, containing an unusual amount of vegetable matter more or less in process of decomposition, and perhaps of animal decomposition-products too.
Let us assume: this is the hillock of earth, rich in humus. And I will now make a hollow in it, like a crater. And let this (in the second drawing) be the tree: outside, the more or less solid parts, while inside is growing what leads eventually to the formation of the tree as a whole. It may seem strange to you that I put these two things side by side. But they are more nearly related than you would think.
In effect, earthly matter — permeated, as I have now described it, by humus-substances in process of decomposition — such earthly matter contains etherically living substance. Now this is the important point: Earthly matter, which by its special constitution reveals the presence in it of etherically living substance, is always on the way to become plant-integument. It only does not go far enough in the process to become such plant-integument as is drawn up, for instance, into the rind or bark of a tree.
You may conceive it thus (although in Nature it does not go so far): Imagine this hillock of earth being formed, with a hollow in the middle — a mound of earth, with humus entering into it, working in the earthly soil with the characteristic properties which proceed from the ethereal and living element. It does not happen so in Nature, but instead of it, the “mound of earth” — transmuted into a higher form of evolution — is gathered up around the plant so as to enclose it.
In effect, whenever in any given locality you have a general level or niveau separating what is above the earth from the interior, all that is raised above this normal level of the district will show a special tendency to life — a tendency to permeate itself with ethereal vitality. Hence you will find it easier to permeate ordinary inorganic mineral earth with fruitful humus-substance, or with any waste product in process of decomposition — you will find it easier to do this efficiently if you erect mounds of earth, and permeate these with the said substance. For then the earthly material itself will tend to become inwardly alive — akin to the plant-nature. Now, the same process takes place in the forming of the tree. The earth itself is “hollowed upward” to surround the plant with its ethereal and living properties. Why so?
I am telling you all this to awaken in you an idea of the really intimate kinship between that which is contained within the contours of the plant and that which constitutes the soil around it. It is simply untrue that the life ceases with the contours — with the outer periphery of the plant. The actual life is continued, especially from the roots of the plant, into the surrounding soil. For many plants there is absolutely no hard and fast line between the life within the plant and the life of the surrounding soil in which it is living.
We must be thoroughly permeated with this idea, above all if we would understand the nature of manured earth, or of earth treated in some similar way. To manure the earth is to make it alive, so that the plant may not be brought into a dead earth and find it difficult, out of its own vitality, to achieve all that is necessary up to the fruiting process. The plant will more easily achieve what is necessary for the fruiting process if it is immersed from the outset in an element of life. Fundamentally, all plant-growth has this slightly parasitic quality. It grows like a parasite out of the living earth. And it must be so.
In many districts, we cannot reckon upon Nature herself letting fall into the earth enough organic residues, and decomposing them sufficiently, to permeate the earth with the requisite degree of life. We must come to the assistance of plant-growth by manuring the earth. We need to do so least of all in those districts where “black earth,” as it is called, prevails. For in “black earth” — at any rate in certain districts — Nature herself sees to it that the soil is sufficiently alive.
Thus we need to understand what is the essential point. But we must understand something else as well. We must know how to gain a kind of personal relationship to all things that concern our farming work, and above all — though it may be a hard saying — a personal relationship to the manure, especially to the task of working with the manure. It may seem an unpleasant task, but without this personal relation it is impossible. Why so? You will see it at once if you can go into the question: What is the essence of any living thing? A living thing always has an outer and an inner side. The “inner” is inside some kind of skin, the “outer” is outside the skin.
Consider now the inner side. It not only has streams of forces going outward in the direction of these arrows (Diagram 8); the inner life of an organic entity also includes currents of forces going inward from the skin — currents of forces that are pressed back. Moreover, outside it the organic entity is surrounded by manifold streams of forces.
Now, there is something that expresses quite exactly — yet in a kind of personal way — how the organic entity establishes the right relationship between its inner and its outer side. All that goes an by way of forces and activities within it, stimulating and maintaining life within the organism — all that is inside the contours of the skin — all this (I beg you once more to forgive the hard saying) must smell inwardly, nay we might even say it must inwardly stink.
Life itself essentially consists in this, that what would otherwise scatter its scent abroad is held together, so that the aromatic elements do not ray outward too strongly, but are retained within. Toward the outer world, the organism must live in this way: through the contours of its skin it must let out as little as possible of that which engenders the scent-kindling life within it. So we might say: an organic body is the healthier, the more it smells inwardly and the less outwardly. Toward the outer world, the organism — notably the plant-organism — is predestined not to give off smell, but on the contrary to absorb it.
Perceive the helpful effect of a fragrant aromatic meadow, full of plants with aromatic scent! Then you become aware of the marvelous mutual aid prevailing in all life. The aromatic property which here expands, and which is different from the mere aroma of life — it spreads its scent abroad for reasons which we may yet be able to describe, and it is this which works from without upon the plants.
These things we must have in a living and personal relationship; only then are we really in the life of Nature. The point is now to recognize the following. Manuring and everything of the kind consists essentially in this, that a certain degree of livingness must be communicated to the soil, and yet not only livingness. For the possibility must also be given to bring about in the soil what I indicated yesterday, namely to enable the nitrogen to spread out in the soil in such a way that with its help the life is carried along certain fines of forces, as I showed you. That is to say: in manuring we must bring to the earth-kingdom enough nitrogen to carry the living property to those structures in the earth-kingdom to which it must be carried — under the plant, where the plant-soil has to be. This is our task, and we must fulfill it in a scientific way.
There is one fact which can already give you a strong indication of what is needed. If you use mineral, purely mineral substances as manure, you will never get at the real earthy element; you will penetrate at most to the watery element of the earth. With mineral manures you can influence the watery content of the earth, but you do not penetrate sufficiently to bring to life the earth-element itself. Plants, therefore, which stand under the influence of mineral manures will have a kind of growth which betrays the fact that it is supported only by a quickened watery substance, not by a quickened earthy substance.
We can best approach these matters by turning, to begin with, to the most unassuming kind of manure. I mean the compost, which is sometimes even despised. In compost we have a means of kindling the life within the earth itself. We include in compost any kind of refuse to which little value is attached; refuse of farm and garden, from grass that we have let decay, to that which comes from fallen leaves or the like, nay, even from dead animals. These things should not by any means be despised, for they preserve something not only of the ethereal but even of the astral. And that is most important. From all that has been added to it, the compost heap really contains ethereal and living elements and also astral. Living ethereal and astral elements are contained in it — though not so intensely as in manure or in liquid manure, yet in a more stable form. The ethereal and astral settle down more firmly in the compost; especially the astral.
The point is now to make use of this property in the right way. The influence of the astral on the nitrogen is marred in the presence of an all-too thriving ethereal element. Hypertrophy of the ethereal in the heap of compost does not give the astral a chance, so to speak. Now there is something in Nature, the excellence of which for Nature herself I have already described to you from several standpoints, and that is the chalky or limestone element. Bring some of this, perhaps in the form of quicklime, into the heap of compost, and you will get this result: Without inducing the evaporation of the astral over-strongly, the ethereal is absorbed by the quicklime, and therewith oxygen too is drawn in, and the astral is made splendidly effective.
You thereby obtain quite a definite result. When you manure the soil with this compost, you communicate to it something which tends very strongly to permeate the earthy element with the astral, without going by the roundabout way of the ethereal. Think, therefore: the astral, without first passing via the ethereal, penetrates strongly into the earthy element. Thereby the earthy element is strongly astralized, if I may put it so, and through this astralizing process is permeated by the nitrogen-content in such a way that something arises very similar to a certain process in the human organism.
The process in the human organism to which I now refer is plant-like; plant-like, however, in the sense that it does not care to go on as far as the fruiting process, but is content to stop, as it were, at the stage of leaf- and stalk-formation. The process we here communicate to the Earth — we need it within us in order especially to bring into the foodstuffs that inner quickness and a mobility which, as I told you, is so necessary. And we shall kindle in the soil itself the same inner quickness and mobility if we treat it as I have now described. We then prepare the soil so that it brings forth something especially good for animals to consume; for in its further course it works in such a way that they develop inner mobility; their body becomes inwardly quick and alive.
In other words, we shall do well to manure our meadows and pastures with such compost. And if we do this properly — especially if we observe the other procedures which are necessary — we shall get very good pasture-food, good even as hay when it has been mown down. However, in order to proceed rightly in such matters we must always be able to see the whole. Our detailed measures must still depend on our inner feeling, to a large extent. This inner feeling will develop rightly once we perceive the whole nature of the process.
For instance, if we just leave the pile of compost as I described it hitherto, it may easily come about that it will scatter its astral content on all sides. The point will be for us to develop the necessary personal relationship to these things. We must try to bring the compost-heap into such a condition that it smells as little as possible. This we can easily attain, to begin with, by piling it up in thin layers, covering it layer by layer with something else, for instance granulated peat, and then another layer and so on. That which would otherwise evaporate and scatter its scent abroad, is thereby held together. The nitrogen, in fact, is that which strongly tends to seek the wide expanse — in manifold forms and compounds. Now it is held together.
What I chiefly wish to indicate is that we must treat the whole agricultural life with the conviction that we need to pour vitality, nay even astrality, in all directions, so as to make it work as a totality.
Taking our start from this, another thing will result. Have you ever thought why cows have horns, or why certain animals have antlers? It is a most important question, and what ordinary science tells us of it is as a rule one-sided and superficial. Let us then try to answer the question, why do cows have horns? I said just now that an organic or living entity need not only have streams of forces pouring outward: it can also have streams of forces pouring inward. Now imagine such an organic entity — of a lumpy and massive shape. It would have streams of forces going outward, and streams of forces going inward. It would be very irregular; a lumpy organism — an ungainly creature. We should have strange-looking cows if this were all. They would be lumpy, with tiny appendages for feet, as indeed they are in the early embryonic stages. They would remain so; they would look quite grotesque.
But the cow is not like that. The cow has proper horns and hoofs. What happens at the places where the horns grow and the hoofs? A locality is formed which sends the currents inward with more than usual intensity. In this locality the outer is strongly shut off; there is no communication through a permeable skin or hair. The openings which otherwise allow the currents to pass outward are completely closed. For this reason the horn-formation is connected with the entire shaping of the animal. The forming of horns and hoofs is connected with the whole shape and form of the creature.
With the forming of antlers it is altogether different. Here the point is, not that the streams are carried back into the organism, but on the contrary, that certain streams are carried a certain way outward. There are valves, so to speak, whereby certain streams and currents are discharged outwardly. Such streams need not always be liquid or aeriform; they may also be currents of forces, localized in the antlers. The stag is beautiful because it has an intense communication with the surrounding world, inasmuch as it sends certain of its currents outward, and lives with its environment, thereby receiving all that works organically in the nerves and senses. So it becomes a quick and nervous animal. In a certain respect, all animals possessing antlers are filled with a gentle nervousness and quickness. We see it in their eyes.
The cow has horns in order to send into itself the astral-ethereal formative powers, which, pressing inward, are meant to penetrate right into the digestive organism. Precisely through the radiation that proceeds from horns and hoofs, much work arises in the digestive organism itself. Anyone who wishes to understand foot-and-mouth disease — that is, the reaction of the periphery on the digestive tract — must clearly perceive this relationship. Our remedy for foot-and-mouth disease is founded on this perception.
Thus in the horn you have something well adapted by its inherent nature to ray back the living and astral properties into the inner life. In the horn you have something radiating life — nay, even radiating astrality. It is so indeed: if you could crawl about inside the living body of a cow — if you were there inside the belly of the cow — you would smell how the astral life and the living vitality pours inward from the horns. And so it is also with the hoofs.
This is an indication pointing to such measures as we on our part may recommend for the purpose of still further enhancing the effectiveness of what is used as ordinary farmyard manure. What is farmyard manure? It is what entered as outer food into the animal, and was received and assimilated by the organism up to a certain point. It gave occasion for the development of dynamic forces and influences in the organism, but it was not primarily used to enrich the organism with material substance. On the contrary, it was excreted. Nevertheless, it has been inside the organism and has thus been permeated with an astral and ethereal content. In the astral it has been permeated with the nitrogen-carrying forces, and in the ethereal with oxygen-carrying forces. The mass that emerges as dung is permeated with all this.
Imagine now: we take this mass and give it over to the earth, in one form or another (we shall go into the details presently). What we are actually doing is to give the earth something ethereal and astral which has its existence, by rights, inside the belly of the animal and there engenders forces of a plant-like nature. For the forces we engender in our digestive tract are of a plant-like nature. We ought to be very thankful that the dung remains over at all; for it carries astral and ethereal contents from the interior of the organs, out into the open. The astral and ethereal adheres to it. We only have to preserve it and use it in the proper way.
In the dung, therefore, we have before us something ethereal and astral. For this reason it has a life-giving and also astralizing influence upon the soil, and, what is more, in the earth-element itself — not only in the watery, but notably in the earthy element. It has the force to overcome what is inorganic in the earthy element.
What we thus give over to the earth must of course have lost its original form, i.e., the form it had before it was consumed as food. For it has passed through an organic process in the animal's digestive, metabolic system. In some sense it will be in process of dissolution and disintegration. But it is best of all if it is just at the point of dissolution by virtue of its own inherent ethereal and astral forces. Then come the little parasites — the minutest of living creatures — and find in it a good nutritive soil. These parasitic creatures are therefore generally supposed to have something to do with the goodness of the manure. In reality they are only indicators of the fact that the manure itself is in such and such a condition. As indicators of this they may well be of great importance; but we are under an illusion if we suppose that the manure can be fundamentally improved by inoculation with bacteria or the like. It may be so to outer appearance, but it is not so in reality. (I shall go into the matter at a later stage. Meanwhile, let us proceed).
We take manure, such as we have available. We stuff it into the horn of a cow, and bury the horn a certain depth into the earth — say about 18 in. to 2 ft. 6 in., provided the soil below is not too clayey or too sandy. (We can choose a good soil for the purpose. It should not be too sandy). You see, by burying the horn with its filling of manure, we preserve in the horn the forces it was accustomed to exert within the cow itself, namely the property of raying back whatever is life-giving and astral. Through the fact that it is outwardly surrounded by the earth, all the radiations that tend to etherealize and astralize are poured into the inner hollow of the horn. And the manure inside the horn is inwardly quickened with these forces, which thus gather up and attract from the surrounding earth all that is ethereal and life-giving.
And so, throughout the winter — in the season when the Earth is most alive — the entire content of the horn becomes inwardly alive. For the Earth is most inwardly alive in wintertime. All that is living is stored up in this manure. Thus in the content of the horn we get a highly concentrated, life-giving manuring force. Thereafter we can dig out the horn. We take out the manure it contains.
During our recent tests (in Dornach), as our friends discovered for themselves, when we took out the manure it no longer smelt at all. This was a very striking fact. It had no longer any smell, though naturally it began to smell a little when treated once more with water. This shows that all the odoriferous principles are concentrated and assimilated in it. Indeed it contains an immense ethereal and astral force; and of this you can now make use. When it has spent the winter in the earth, you take the stuff out of the horn and dilute it with ordinary water — only the water should perhaps be slightly warmed.
To give an impression of the quantitative aspect: I always found, having first looked at the area to be manured, that a surface, say, about as big as the patch from the third window here to the first foot-path, about 1,200 square meters (between a quarter- and third-acre) is adequately provided for if we use one hornful of this manure, diluted with about half a pailful of water. You must, however, thoroughly combine the entire content of the horn with the water. That is to say, you must set to work and stir. Stir quickly, at the very edge of the pail, so that a crater is formed reaching very nearly to the bottom of the pail, and the entire contents are rapidly rotating. Then quickly reverse the direction, so that it now seethes round in the opposite direction.
Do this for an hour and you will get a thorough penetration. Think how little work it involves. The burden of work will really not be very great. Moreover, I can well image that — at any rate in the early stages — the otherwise idle members of a farming household will take pleasure in stirring the manure in this way. Get the sons and daughters of the house to do it and it will no doubt be wonderfully done.
It is a very pleasant feeling to discover how there arises after all, from what was altogether scentless to begin with, a rather delicately sustained aroma. This personal relationship to the matter (and you can well develop it) is extraordinarily beneficial — at any rate for one who likes to see Nature as a whole and not only as in the Baedeker guidebooks.
Our next task will be to spray it over the tilled land so as to unite it with the earthly realm. For small surfaces you can do it with an ordinary syringe; it goes without saying, for larger surfaces you will have to devise special machines. But if you once resolve to combine your ordinary manuring with this kind of “spiritual manure,” if I may call it so, you will soon see how great a fertility can result from such measures. Above all, you will see how well they lend themselves to further development. For the method I have just described can be followed up at once by another, namely the following.
Once more you take the horns of cows. This time, however, you fill them not with manure but with quartz or silica or even orthorclase or feldspar, ground to a fine mealy powder, of which you make a mush, say of the consistency of a very thin dough. With this you fill the horn. And now, instead of letting it “hibernate,” you let the horn spend the summer in the earth and in the late autumn dig it out and keep its contents till the following spring.
So you dig out what has been exposed to the summery life within the earth, and now you treat it in a similar way. Only in this case you need far smaller quantities. You can take a fragment the size of a pea, or maybe only the size of a pin's head, and distribute it by stirring it up well in a bucket of water. Here again, you will have to stir it for an hour, and you can now use it to sprinkle the plants externally. It will prove most beneficial with vegetables and the like.
I do not mean that you should water them with it in a crude way; you spray the plants with it, and you will presently see how well this supplements the influence which is coming from the other side, out of the earth itself, by virtue of the cow-horn manure. And now, suppose you extend this treatment to the fields an a large scale. After all, there is no great difficulty in doing so. Why should it not be possible to make machines, able to extend over whole fields the slight sprinkling that is required? If you do this, you will soon see how the dung from the cow-horn drives from below upward, while the other draws from above — neither too feebly, nor too intensely. It will have a wonderful effect, notably in the case of cereals.
These things are derived from a larger sphere — not from what you do just at the moment with the single thing in hand, as though you would build up the entire human being theoretically from a single finger. No doubt, by such methods too, something is attained, which I by no means wish to underestimate. Yet with all their investigations nowadays, people are trying to discover, as they put it, what is likely to be most productive for the farmer, and in the last resort it only amounts to this: they try to find how the production may be made financially most profitable. It really amounts to little more than that. The farmer may not always think of it; but unconsciously this is the underlying thought. He is astonished when by some measure he gets great results for the moment — say he gets big potatoes; or anything else that swells and has a comely size. But he does not pursue the investigation far enough beyond this point.
In effect, this is not at all the most important point. The important thing is, when these products get to man, that they should be beneficial for his life. You may cultivate some fruit of field or orchard in its appearance absolutely splendid, and yet, when it comes to man it may only fill his stomach without organically furthering his inner life. But the science of today is incapable of following the matter up to the point of finding how man shall get the best kind of nourishment for his own organism. It simply does not find the way to this.
How different it is in all that is here said out of Spiritual Science! Underlying it, as you have seen, is the entire household of Nature. It is always conceived out of the whole. Therefore each individual measure is truly applicable to the whole, and so it should be. If you pursue agriculture in this way, the result can be no other than to provide the very best for man and beast. Nay more, as everywhere in Spiritual Science, here too we take our start above all from man himself. Man is the foundation of all these researches, and the practical hints we give will all result from this. The end in view is the best possible sustenance of human nature. This form of study and research is very different from what is customary nowadays.

(The two Preparations mentioned in this lecture are now known as Preparations 500 and 501. The Preparations described in Lecture 5 are referred to in current literature as Preparations 502-507. During the past thirty-four years, the methods of making and applying the Preparations have been worked out, but quite intentionally, precise details have not been added to the present text because the Course of Lectures was intended to give principles, not technicalities, of their application. Further details of the method can be obtained by writing to the Bio-Dynamic Agricultural Association, Rudolf Steiner House, 35 Park Road, London, N.W.1.)





Source: http://wn.rsarchive.org/GA/GA0327/19240612p01.html

Imagine a world without Israel

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9/11 was an inside job








Continued: 

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The heart is to the brain as the sun is to the moon

  

Not I, but Christ in me

Rudolf Steiner:  "The human organs that come under the influence of the etheric body, and which can fall sick as a result of irregularities of the etheric body, have quite definite relationships with one another. There is for instance a certain relationship between a man's heart and his brain which can be described in a somewhat pictorial way by saying that this mutual relationship of the heart and the brain corresponds to the relationship of the sun and the moon — the heart being the sun and the brain the moon. So we have to know, if a disturbance occurs in the heart for instance, that in so far as this is rooted in the etheric body it is bound to have an effect on the brain. Just as when something happens on the sun, an eclipse for instance, the moon is bound to be affected. It is no different, for these things have a direct connection. In occult medicine these things are also described by applying the images of the planets to the constellation of man's organs. Thus the heart is the sun, the brain the moon, the spleen Saturn, the liver Jupiter, the gall bladder Mars, the kidneys Venus, and the lungs Mercury. If you study the mutual relationships of the planets you have an image of the mutual relationships of man's organs in so far as they are in the etheric body."





Friday, June 28, 2024

The chela becomes Anthropos-Sophia. First-Class Lesson #16 [Given 100 years ago today]

    




Rudolf Steiner, Dornach, Switzerland

First-Class Lesson #16

June 28, 1924



My dear friends! Once again, we will begin by our allowing the word to sound forth, which may resound within the soul of each and every human being, given a proper understanding of the world, of the entirety of what is near and far in the cosmos. Before this word speaks to our souls, however, I really must say at least a few words, once again, to clarify the significance of this school, for once again gathered here today there are many new members of the esoteric school.

I will make my remarks today quite brief, but what must absolutely be included in this clarification, is that this school must be seen to be such, that it conveys its information out of the spiritual world and down to human souls, so that what lives here in the school, what is brought here in the school to human souls, is seen intrinsically as a communication from the spiritual world itself. In this context, one can see that membership in the school must be seen, in the highest degree, as something to be taken seriously.

Such gravity, which must be present throughout this school, has certainly only become possible through the constitution of the Anthroposophical Society since the Christmas Conference. Ever since the Christmas Conference, the Anthroposophical Society configured as such has been an entirely open institution, but at the same time an open institution through which flows an esoteric impulse. It is an esoteric impulse for the hearts of today, which is certainly more approachable and engaging than the more exoteric impulse that was present previously.

From members of the Anthroposophical Society as such, no more is required than that they feel themselves to be listeners to anthroposophical wisdom. Beyond that no more is demanded than would ordinarily be expected of every decent human being.

Membership in the School entails something more, however, for members of the school should accept the stipulations, the serious stipulations of the school. And the most basic stipulation is just this, that each member belonging to the school should comport himself or herself in life, so that on every side and in every circumstance he or she is a representative of anthroposophical matters before the world.

In being a representative of anthroposophical matters before the world, it is of course also necessary, that in regard to all that one does or wishes to do that is somehow related to anthroposophical matters, be it ever so distantly related, that one engaged in these things seek an interrelationship with the leadership of the school, meaning the esoteric Executive Council at the Goetheanum. And this, for all intents and purposes, will allow the school to assume a real leadership role in the Anthroposophical Movement, represented as it is today by the Anthroposophical Society.

And so even now, it is necessary that membership in the school should come to be so regarded, that those affiliated with the school will take up Anthroposophy with their whole human nature, with their whole being, and with the feeling that they themselves are linked limbs of the real stream that will flow forth from the Goetheanum. As this is fulfilled and put in place, my dear friends, it cannot be seen as a curtailment of one’s human freedom in any way, for membership in the school is based on reciprocity. Within the school the leadership must have the freedom to do what they are appointed to do, to do what they hold to be the right things to do. And just as one need not be a member of the school, or become a member of the school, without freedom, and must remain thoroughly free, just so must the leadership of the school be able to remain in place in freedom, without anyone being able to say anything to the contrary, so that their free will is not compromised in any way. It is a covenant of freedom between the leadership and those who will be members.

In order, on the other hand, to be truly in earnest in maintaining the earnest nature of the school, and it simply and at least cannot be otherwise, the leadership of the school should take up and maintain their right to revoke someone’s membership, for whatever reason they hold to be necessary. And as testament to the strength with which the leadership has taken this on, my dear friends, is the fact that in the comparatively brief existence of the school sixteen members of the school as a whole have been suspended for some time, sometimes briefly and sometimes for a longer period of time. And I must emphasize once again, this measure must be, certainly as we in plunge ever deeper and deeper into esoterica, this measure must remain uncompromisingly strong in the future, regardless of whomever the personalities are who are so affected.


And now let the word be spoken, the word that should always be spoken admonishingly at the outset of this our engaging esoteric discussion, the admonition that sounds forth to human beings from all the events and things of the world and from all the beings of the world, held in one’s heart, in order to understand it, the admonishing call to self-awareness, which is the true foundation of world-awareness:

O Man, know yourself!
So sounds the word of worlds.
You hear it soul-forcefully,
You feel it spirit-powerfully.
Who speaks so world-mightily?
Who speaks so heart-inwardly?
Does it work streaming through space
Into your sense’s self-experiencing?
Does it sound weaving through time
Into your life's evolving stream?
Are you the one, who yourself
In sensing space, in experiencing time
Creates the word, feeling yourself
Estranged in in space’s soul-emptiness,
As you lose the power of thinking
In time’s destroying stream?

My dear friends, we have been imbued with what should come to us from the spiritual world as mantric verses, up through to those mantric verses in which we feel about within the esoteric situation. This esoteric situation certainly involves representing to ourselves in meditating, how at first the being standing there at the abyss of existence speaks to us.

Therefore, picture it once again, for we cannot call this up before our souls often enough. A person sees all around himself, immediately around about himself in earthly existence, the realms of nature. He looks about at the sublime stars. He sees the clouds in motion. He sees all that is around about him in wind, weather, lightning and thunder. He sees all from the lowliest worm up to the most sublime display of the twinkling starry heavens. Only a false asceticism, which is not a part of genuine esotericism, can somehow disdain what belongs to the sensory world. Any person who has the will to be a proper human being cannot do otherwise than take it all in, in the most intimate manner, all reality that is sensed and made sense of, from the lowliest worm to the majestic, awe-inspiring, twinkling stars.

Then in solitude the moment comes, in which deep in his innermost soul a person can grasp, the moment in which he must say to himself, “All that you see around you is grand, vast, beautiful, sublime, and magnificent. You should not disdain it. You should appreciate it. Step by step you should march forward through the world, in order to be able to see ever more and more what your eyes alight upon, what your ears resound with, what the other senses discern, what you can grasp with your sense of reason. But while you look around near and far, and within the marching movement of time, in spite of all the grandeur, beauty, and sublimity in your surroundings, in this territory is not to be found just what the innermost nature of your own existence itself is.” And you will have to say to yourself, “The innermost source of your own existence is to be sought elsewhere.” That is the power that can be take hold of us in such a thought!

That which then proceeds for the soul can only be portrayed in imaginative conceptions. These imaginative conceptions initially lead us as if to a broad field, in which is spread out all the things of earth, sensory-material things. We find it to be drenched in sun, we find it brightly illuminated, but as we look all around nowhere do we find the essence of our own being. Then we look around more carefully. And bordering on this sun-drenched field, in which for the senses all is beautiful and grand and sublime, in which we ourselves are not, but bordering on this is a dark, night-bedecked wall. We have a sense that within the darkness there is the possibility of light being shed on the source of our true being, but we cannot gaze within.

And in that we are following the path this far, the abyss of existence appears before us. This is the threshold to the spiritual world. We still have to cross over this abyss. There stands the Guardian, who warns us that we must be prepared, in order to cross over the abyss. For with our customary habits, our customary ways of thinking, feeling, and willing in the physical-sensory world, we will not cross over this abyss of existence into the true spiritual world, in which our true essential being primarily stands.

The very first spirit form that we encounter there is the Guardian of the Threshold. Every night when we sleep, we are within this spiritual world. But a sort of darkness surrounds us in our essential “I am” nature and in our astral body, for we can enter into this spiritual world only when ready. The Guardian of the Threshold warns us about entering unprepared. Now however, as we approach him, he sends us his great admonitions. And these admonitions confront us in the mantric verses that have formed the content of these esoteric lessons up to now.

Those who do not yet have these mantric verses can most certainly obtain them from other members of the school. To obtain them with the proper decorum, however, it must be kept in mind that not the one receiving them, but rather the one giving them must ask if they can be given.

These verses have not only shown us that we should involve our heart when we wish to cross over the abyss of existence, they have also already shown us, as we ourselves find out for ourselves in our condition of soul, once we have flown over the abyss and are gradually starting to sense about, not yet gazing, but just sensing about, that the darkness, that initially confronted us night-bedecked, that this darkness gradually clears. Initially one feels that it clears, and one feels that the elements, the earthen, the watery, the aeriform, and the fiery, become something else over there, that we are living in another world. And this world, in which we will come to know our own essential being, and thereby the true form of the elements, is quite another world.

The last time, through the meditation parading before our souls, we formed the conception of the Guardian standing at the abyss of existence and of ourselves already across and on the other side of the abyss, just feeling, not yet seeing, and that the darkness was lightening. There the Guardian speaks to us, after he previously of course clarified for us just how we should comport ourselves in regard to the elements. The Guardian speaks to us about how the elements have now changed for us. He puts forth questions to us.

Who answers? The hierarchies themselves answer these questions, from one aspect the Third Hierarchy, the Angels, Archangels, and Archai, from the next aspect the Second Hierarchy, and from the third aspect the First Hierarchy.

The Third Hierarchy, the Angels, Archangels, and Archai, answers when the Guardian of the Threshold asks us, “What becomes of earth’s firmness?” The Second Hierarchy, the Exusiai, Dynamis, and Kyriotetes, answers when the Guardian of the Threshold asks us, “What becomes of water’s forming force,” the formative force that works in us and really gives us our inner organization. And the First Hierarchy, the Thrones, Cherubim, and Seraphim, answers when the Guardian of the Threshold asks us what becomes of our breath, of the air’s quickening power, which really wakes us from dim plant-like existence-awareness into a consciousness of existence filled with feeling and empathy.

And such mantric verses certainly possess the wherewithal to permeate our soul, our heart, so that we feel drawn into the whole situation. The Guardian of the Threshold puts each searching, admonishing question to us. The hierarchies answer.

Guardian: What becomes of earth’s firmness, that supported you?
Angels: Sense, as we sense in your thinking.
Archangels: Experience, as we experience in your feeling.
Archai: Behold, as we behold in your willing.

Guardian: What becomes of water’s forming force, that permeated you?
Exusiai: Know spirit-world-construction in human-body-construction.
Dynamis: Feel spirit-world-life in human-body-life.
Kyriotetes: Will spirit-world-process in human-body-existence.

Guardian: What becomes of air’s stimulation, that waked you?
Thrones: Grasp inner existence knowingly in your god’s-world-existence.
Cherubim: Warm yourself on inner life in your god’s-world-life.
Seraphim: Wake inner light in yourself in your god’s-world-light.

That, my dear brothers and sisters, it the warning word emerging from the company of the Guardian of the Threshold with the Hierarchies, that brings our souls gradually further and ever further along, when we experience them in the right way ever and ever again.

The manner of proceeding, which must be the case for people today and for people in the future, and has been described in the holy mysteries of old, is for the student to say he was guided into the essential nature of the elements of earth, water, and air.

But all-pervasive warmth, which is also an element, is within the earth element, supporting us personally with its firmness, and within the water element, forming us personally, contouring our organs, bringing them into existence, into motion and into growth. Warmth lives within this water element. Warmth also lives within the air element, through which once upon a time the spirit of Yahweh blew into humanity its being of soul, and through which even today a person awakens his soul-being out of dull plant-like existence. Warmth lives within this aeriform element. Warmth lives all around and within all. We must become acquainted with it as the all-pervasive element. As the all-pervasive element, we must dive into it. We certainly feel ourselves to be very, very close to it.

We feel remote from the fixed element in earth, even though we sense its support in the earth. Even from the watery element we feel remote. The aeriform element, however, presses into us in intimate coexistence. Sometimes the aeriform element is not quite in harmony with us, as when we have too much, or too little air, when this shows just how inwardly our life is connected with the aeriform element. Having too much air evokes fear and anxiety. Having too little air makes one faint. We are certainly deeply touched by the element of air.

We feel, though, that our most intimate uniting is with the warmth element. Whether warmth or cold is in us, it is we ourselves who are warm or cold. In order to live, we must produce a certain degree of warmth within ourselves. We remain intimately close to the warmth element. In order to approach it even more closely, not just one hierarchy must speak, but the admonishing words of the different hierarchies must sound forth together.

To this end the Guardian of the Threshold also addresses words of warning, a question, to warn us about the element of warmth. The answer emerges from the world-all, from the cosmos, but is now something quite different. The Guardian of the Threshold puts his question:

What becomes of fire’s cleansing,1 that inflamed for you the I?

We are already familiar with the form of the question. Now the question concerns our being guided into the element of warmth, or fire.

Not just one Hierarchy answers, or one group of beings within a Hierarchy, but rather what answers is a chorus of Angels, Exusiai, and Thrones. Seconding this, a chorus of Archangels, Dynamis, and Cherubim answer the question. Thirdly, the Archai, Kyriotetes, and Seraphim answer. In this way the three answers ring forth from choir-groups of the three hierarchies speaking together, concerning the generalities of the element of warmth.

We must so form this as a conception, while we are pondering the admonishing question of the Guardian of the Threshold concerning the warmth element, so that at this moment sounding forth from our “I” answers emerge, but answers inspired by the hierarchies, and so the answers sound forth admonishingly. As if from all sides the Angels, Exusiai, and Thrones speak forth first. Secondly the Archangels, Dynamis, and Cherubim speak. Thirdly the Archai, Kyriotetes, and Seraphim speak. Always all three Hierarchies speak, always an ordered group from the three Hierarchies speaks. And this confronts us cosmically in conjunction with the question.

The Guardian speaks:
What becomes of fire’s cleansing, that inflamed for you the I?

The Angels, Exusiai, Thrones:
Wake2 in world’s etheric reaches the life-flaming-script.

All three Hierarchies admonish us to think about how all that approaches us during life on earth is carried over in the world ether, and we see it carried over in the world ether when we have gone through the portal of death. Standing there in the spiritual world, after we have crossed over through the portal of death, we look back on our life on earth, but also look out on the wide etheric reaches, where is inscribed what we have accomplished by thinking, feeling, and doing during life on earth. It is a unity, the flaming script of your life.

The Archangels, Dynamis, and Cherubim, answering within us:
Establish3 in time’s circling waves the soul-atoning-forces.

Here we are made mindful of the second stage which we undergo when we have passed through the portal of death. There we experience backwardly, in mirror-images, that is to say, in its just atonement, in making amends, in becoming one with world-all again, all that we have accomplished here in life. If we behaved toward a person in some manner, we then experience backwards in the time-stream what the other experienced through us. And just so, as I have delineated, do the Archangels, Dynamis, and Cherubim inform us in warning about just what this second stage is that we experience between death and a new birth.

But at just what happens in working out the details of our karma in the third stage, at just what happens as we are working together as souls with other human souls and with the beings of the higher Hierarchies, about this we are advised, in warning, by:

The Archai or primal powers, by the Kyriotetes, and by the Seraphim:
Invoke4 in eternal being’s deeds the spirit-savior-powers.

We must allow ourselves to be drawn into the situation so as to feel the Guardian of the Threshold speaking, his earnest bearing reaching out to us, admonishing us, and out of the far reaches of the world, ringing out and over us, our hearts embrace what unites us with the mysteries of life. [The fourth part of the mantra was now written on the board.]

The Guardian speaks:
What becomes of fire’s cleansing, that inflamed for you the I?

Angels, Exusiai, Thrones:
Wake in world’s etheric reaches the life-flaming-script.

Archangels, Dynamis, Cherubim:
Establish in time’s circling waves the soul-atonement-forces.

Archai, Kyriotetes, Seraphim
Invoke in eternal being’s deeds the spirit-redeemer-powers.

What stands before us is a black, night-bedecked darkness, since for the eyes of soul it is not yet suffused with light. But we have the feeling, as we remain standing there in this black, night-bedecked darkness, that as we are feeling about, that everywhere we feel the beginnings of glimmerings of light. And we find that we are able to maintain an awareness of it, of this glimmering light that we can only feel. We feel our way toward the Guardian of the Threshold. Of course, we really only beheld him so long as we were over there in the sensory world. Then we stepped initially into darkness and heard his admonishing, questioning word.

But this admonishing, questioning word has led us along, so that now we feel a bit of the moving, working light, the gentle, moving, working light. Seeking help in the moving, working light we turn to the Guardian of the Threshold. And it is a singular experience. Not yet light, although the illumination allows itself to be felt. In this felt illumination the Guardian of the Threshold reveals himself, as if now he would be more intimate with us, as if here he would approach us more closely, as if we would also approach closer to him.

And what he says from this point on works extremely effectively, as it might work on you in life if someone were to whisper something in your ear in confidence. Continuing on, what initially resounded meaningfully as an admonishing earnest word from the Guardian of the Threshold, trumpeted, mighty, majestic, from all sides out of the cosmos, and impinging on our hearts, as it continues on it becomes an intimate conversation in moving-working light with the Guardian of the Threshold, for now it is no longer as if he were speaking to us, but rather as if he were whispering.

Has your spirit understood?

And our inner being is warmed by this confidential communication of the Guardian of the Threshold, by his saying, “Has your spirit understood?” Our inner being is warmed. It experiences itself in the warmth. And it feels itself driven, impelled, this inner being to answer. Devoutly it answers, and so we envision it in meditation, devoutly it answers, calm, unassuming:

The world-spirit in me
Held his breath
And its presence
May illuminate my I.

Our “I” answers the question, “Has your spirit understood.” The answer is neither haughty nor expectant. The answer is not “I have understood,” but rather, the “I” feels that divine existence penetrates into the innermost aspect of human nature, divine breath in man it is, that peacefully abides and prepares the way for understanding. [The first stanza of the new mantra was now written on the board.]

The Guardian:
Has your spirit understood?

“I”:
The world-spirit in me
Held his breath
And its presence
May illuminate my I.

And seconding this, the Guardian asks, confidentially:

Has your soul accepted?

The “I” answers:

The world-souls in me
Lived convened in stars
And their harmonies
May soundly form my I

Again, it is not some sort of haughty answer that the “I” feels building, when the Guardian asks, “Has your soul accepted,” but rather the soul is aware that there are divine souls speaking within, the souls of the beings of the higher Hierarchies, and that in what is said lives not merely an individual, but rather an entire council, an advisory assembly, such as when the coursing stars of a planetary system reciprocate in sending out their forces of illumination. In this manner the world souls send out the council’s conclusions. They are taken up by the soul innately. And out of the harmonies the soul hopes that the “I” will become sound, so that in a fashion appropriate for human beings the becoming I is an echo of world-harmonies. As in the wandering planets of the solar system, the world-souls in the world-spirit-forum deliberate together in harmony, and the harmony of this concurrence sounds on into the human soul.[The second stanza was now written on the board.]

The Guardian:
Has your soul accepted?

“I”:
The world-souls in me
Lived convened in stars
And their harmonies
May soundly form5 my I.

And the third confidential question that the Guardian directs to human beings in this situation, is this:

Has your body experienced?

The soul feels that world-forces live in this body, as everywhere else, concentrated in a point in space. But now these universal powers do not appear as physical powers. The soul has finally become aware that those powers that appear externally as functioning, physical powers, as gravity, electricity, magnetism, heat, and light, that these powers, when appearing in human bodies, are moral powers, transformed powers of the will. The soul perceives the world-forces as the eternal powers of world-justice, constituted throughout the happenstances of earthly life. The soul perceives them as rectifying powers, rectifying powers that in their words of truth weave the threads of karma, and thereby the true essential “I”.

When the Guardian of the Threshold asks confidentially,

Has your body experienced,

then the person feels impelled to answer, full of humility, although fully in accord with world-justice:

The world-forces in me
Rectify6 human deeds
And their words of truth
May guide for me the I. [The third stanza was now written on the board.]

The Guardian:
Has your body experienced?
“I”: The world-forces in me
Rectify human deeds
And their words of truth
May guide7 for me the I.

In this manner the soul becomes, after having experienced, together with the Guardian of the Threshold and the Hierarchies, the transformation, the metamorphosis of the universal elements, in this manner the soul becomes inwardly devoted to these three questions of the Guardian, the soul becomes interwoven with the particular spiritual beings who have poured themselves out in response, and the soul in turn comes a little further along in response to the enigmatic word, “O Man, know yourself!”

And now just today let us put side by side the opening word with what we come upon in feeling the warmth-element. The warmth element itself approaches us in a reverent voice concerning the spiritual content of the cosmos, and then we feel how much further we have progressed in following the great admonition, “O Man, know yourself!” We will see how we as human beings remain in the middle between this resounding call, from all events and all universal beings, between this call and the mantric verse parading directly in front of our souls by means of today’s lesson.

O Man, know yourself!
So sounds the word of worlds.

You hear it soul-forcefully,
You feel it spirit-powerfully.

Who speaks so world-mightily?
Who speaks so heart-inwardly?

Does it work streaming through space
Into your sense’s self-experiencing?

Does it sound weaving through time
Into your life's evolving stream?

Are you the one, who yourself
In sensing space, in experiencing time
Creates the word, feeling yourself
Estranged in in space’s soul-emptiness,
As you lose the power of thinking
In time’s destroying stream?


What becomes of fire’s cleansing, that inflamed for you the I?
Wake in world’s etheric reaches the life-flaming script.
Establish in time’s circling waves the soul-atonement-forces.
Invoke in eternal being’s deeds the spirit-redeemer-powers.

Has your spirit understood?
The world-spirit in me
Held his breath
And its presence
May illuminate my I.

Has your soul accepted?
The world-souls in me
Lived convened in stars
And their harmonies
May soundly form my I.

Has your body experienced?
The world-forces in me
Rectify human deeds
And their words of truth
May guide for me the I.

Blackboard (left side)
Blackboard (left side)
Blackboard (right side)
Blackboard (right side)
Blackboard Text for the Sixteenth Lesson

Der Hüter spricht:
Was wird aus des Feuers Reinigung, die dir das Ich entflammte?
Angeloi, Exusiai, Thrones:
Erwecke dir in Weltenätherweiten die Lebensflammenschrift.
Archangeloi, Dynamis, Cherubim:
Erschaffe dir in Zeitenwellenkreisen die Seelensühnekräfte.
Archai, Kyriotetes, Seraphim:
Erbitte dir in ew’gen Wesentaten die Geisterlösermächte.

Der Huter:
Hat verstanden dein Geist?

Ich:Der Weltengeist in mir
Er hielt den Atem an
Und seine Gegenwart
Mög’erleuchten mein Ich.

Der Huter:
Hat begriffen deine Seele?

Ich:
Die Weltenseelen in mir
Sie lebten im Sternenrat
Und ihre Harmonien
Mögen klingend schaffen mein Ich.

Der Huter:
Hat erlebt dein Leib?

Ich:
Die Weltenkräfte in mir
Sie richten Menschentaten
Und ihre Wahrspruchworte
Mögen lenken mir das Ich.

The Guardian speaks:
What becomes of fire’s cleansing, that inflamed for you the I?
Angels, Exusiai, Thrones:
Wake in world’s etheric reaches the life-flaming-script.
Archangels, Dynamis, Cherubim:
Establish in time’s circling waves the soul-atoning-forces.
Archai, Kyriotetes, Seraphim:
Invoke in eternal being’s deeds the spirit-savior-powers.

The Guardian:
Has your spirit understood?

“I”:
The world-spirit in me
Held his breath
And its presence
May illuminate my I.

The Guardian:
Has your soul accepted?

“I”:
The world-souls in me
Lived convened in stars
And their harmonies
May soundly form my I.

The Guardian:
Has your body experienced?

“I”:
The world-forces in me
Rectify human deeds
And their words of truth
May guide for me the I.

Source: June 28, 1924





Jñāna Yoga — Anthroposophy — culminates in Hatha Yoga




"The Marriage of the Virgin" by Raphael



Hatha Yoga: The union of the Sun (Ha) and the Moon (Tha)



The concluding lessons of the First Class:


Lesson 16: The chela becomes Anthropos-Sophia


Lesson 17: [Manas] The Bride of Christ: The microcosmic Anthropos-Sophia becomes the macrocosmic Moon Sophia


Lesson 18: [Buddhi] Ha-Tha Yoga: The union of Sophia and Christ the Sun God


Lesson 19: [Atman] Advaita (Nonduality): Not I, but Christ in me