# Myths and Legends, Occult Signs and Symbols

## GA 101 — 26 December 1907, Cologne

### VI. The Relationship Between People and Their Environment

In these lectures, some of the occult signs and symbols will be discussed in such a way that the meaning and significance of such symbols and signs will be revealed not only to the mind but also to the senses and the soul.

You all know that in occultism, in Theosophy, the most diverse symbols and signs are used, and you also know that sometimes a great deal of ingenuity and speculation is applied to interpreting such signs and symbols. These lectures will now show us that much of this acumen and speculation is misplaced, and that speculation and acumen are not at all the abilities by which one can come close to the real meaning of occult signs and symbols. For the occultist, signs and symbols are by no means limited to what is listed as such in the usual manuals and writings. Rather, we find occult signs and symbols most frequently where we might least expect them: In myths and tales rooted in the people, deep occult truths are hidden. The mistake usually made in the interpretation of such myths and legends is simply that too much ingenuity, too much speculation is applied; one might almost say that too much is sought in a rational, too much reason is sought in a deep sense. Of course, a series of four lectures cannot exhaust this subject, but only treat it aphoristically. Nevertheless, what we discuss should be presented in such a way that we can form a conception of the relationship between the occult signs and symbols and the higher worlds, namely, what is called the astral world and the devachanic or spiritual world.

You know that even in ordinary language, when we want to imply something higher, we often use certain figurative similes. For example, if we want to use an image for knowledge or for insight, we say “light” or also “light of knowledge”. Behind these simple expressions of our language there is sometimes something extraordinarily profound. Those who use such expressions are often not even aware of the origin and therefore often have no idea how, for example, the image of light relates to knowledge or insight. They take it as a figure of speech, just as poets use figures of speech today. We would be quite wrong if we thought of occultism only in terms of such a figurative meaning. Things are much, much deeper. What in modern language is called symbolic, what is called pictorial, and what is also called an allegory, is as a rule misleading. It is easy to think that a sign has been arbitrarily chosen for something. In occultism, no sign is ever chosen arbitrarily. When a sign is used in occultism for a thing, there is always a deeper connection.

However, we will not be able to truly understand this connection between occult signs and symbols and the higher worlds if we do not delve a little into how man, from the point of view of occultism, relates to his environment. When occultism, or that elementary part of occultism that is proclaimed today as Theosophy, will one day fulfill its mission in the world in a deeper sense - with that only a beginning has been made - when it will one day come to the various branches of our life and culture are permeated by the truths and impulses of occultism, then the whole emotional and intuitive life of man, his whole relationship to the world around him, will change fundamentally. If we want to describe how today's human being relates to the environment, we have to say: for a number of centuries, the human being has increasingly developed a relationship to the environment that is very abstract, very intellectual, very materialistic. A person walking through the fields today, whether in spring, summer or fall, usually sees what meets the eye, what the senses can perceive, what the mind can combine from the sensory perceptions. If a person is aesthetically inclined and has a poetic sensibility, they imbue their perceptions with feelings and emotions, feeling sadness and pain at one natural phenomenon and elation, joy, and delight at another.

But even where, in the case of modern man, dry, sober sensual perception gives way to poetic and artistic feeling, it is actually only a beginning of what must be given through occultism, not to reason, not to the mind, not to the heads, but to the souls and the hearts. Only then will Theosophy become a significant factor in life, when it gives us not just a mental summary of all kinds of events in the physical, astral and devachanic planes, but when it becomes so ingrained in our souls that our souls feel, sense and learn differently. We must realize that through Theosophy and Occultism there will really come to pass more and more what we emphasized in our lecture yesterday: Humanity will learn to see in what is expressed in the outer world, as it presents itself to the senses, the physiognomy, the gestures, the facial expressions, through which what is soulful and spiritual is revealed behind things. We will learn to see an expression of the spiritual and soul-life in what is going on outside in the surrounding world, in the movements of the stars, just as we see an expression of something soul-like in the hand movements or in the gaze of a person. And so we will learn, for example, to see in the brightening air an external manifestation of internal processes of spiritual beings that truly permeate the air, the water and the earth.

Let us try to imagine how nature appears around us when we elevate ourselves to a concept of the soul and spirit that lives around us. Once we have opened ourselves up to this, we have to ask ourselves: What about the souls of the creatures living around us on the physical plane, the souls of animals, plants and minerals? What is in these three kingdoms of nature, besides what is physically presented to our senses? If we consider the animal kingdom, it differs quite substantially from the human being in spiritual and mental terms. What we have in the individual human being, enclosed within the boundaries of his skin, we do not have in the same way in the individual animal. The individual animal can rather be compared to an individual limb of a human being. We can compare all formally identical animals, so for that matter all lions, all tigers, all pikes, all flies and so on, everything in the animal kingdom that has the same form, with a limb of the human being, for example with the fingers of the hand. If we take the ten fingers of the human being, we will not be tempted to ascribe a soul to each of the ten fingers that would be endowed with ego. We know that all ten fingers belong to a single human being. We ascribe the I-soul to the individual human being. Just as we ascribe the I-soul to a single human being, we ascribe an I-soul to an entire species of animal; whether you call it the same group or species soul is not important. What is important is that we think of things as flowing into each other, fluctuating. Thus, in the case of a group of animals of the same form, we must assume that the same thing underlies them as underlies the individual human being: the I-soul. However, we must not look for this soul of the animal groups where we look for the I-soul of the human being. The place where this I-soul of the human being is between birth and death is the physical plane. This is not to say that this I-soul, by its nature and essence, belongs only to the physical plane, but the human I-soul lives on the physical plane. This is not the case with the group I-ness of animals. For these group Iches of animals, to which the individual animals belong that are of the same nature, it does not depend on the place where the individual animals are; whether a lion is in Africa or here in a menagerie, it makes no difference. The individual animals all belong to the same group I, and the group I is on the astral plane. So if we want to find the ego of a group of similarly shaped animals, we have to go clairvoyantly to the astral plane; and on the astral plane, the group ego of the animals in question is as complete a personality as a human being is on the physical plane. If a man puts out his ten fingers, and you put up a wall here, and the man puts his ten fingers through the ten holes in the wall, then someone standing outside the wall sees only the ten fingers; if he wants to find the ego behind the ten fingers, he must go behind the wall. So you must imagine that we have to see the individual lion as part of the group ego of all lions. If you go to the astral plane, you will find there a lion-genus individuality or personality of all lions, just as you find the individuality for the ten fingers of the human being behind the wall. The same applies to the other similarly formed animal species. And when you “walk” on the astral plane, you will find the astral plane populated by these animal group-I's, which you will encounter there just as you would encounter individual people here on the physical plane. The only difference is that these group-I's reach out for the separate animal individuals on the physical plane, just as you reach through the wall for the individual ten fingers.

But there is an enormous difference between the nature, the inner character of the group-I of the animals and that which is the character of the individual human being. This difference will seem very paradoxical to you, but it exists. There is a peculiar fact here: if you compare the intelligence and wisdom of the animal group-I on the astral plane with the intelligence and wisdom of humans here on the physical plane, you will find that the animal group-I are much cleverer. Everything they have to do is done with the greatest matter-of-factness. In the course of evolution, the human being must first bring his I to that wisdom which the animal group-Iche already have on the astral plane. These animal group-Iche lack one thing, however, which the human being here on the physical plane has to develop throughout the entire evolution on earth. This specific element is not to be found at all in the animal group-Iche. This is the element of love, everything that is love - from the simplest form of blood love between blood relatives to the highest ideal love of a universal brotherhood of man. This element is being developed by humanity within the evolution of the earth. The animal group-egos also have feelings, perceptions and volitional impulses. The mission of the human being here on earth is to develop love; this is lacking in the animals. The basic element of the group ego of animals is wisdom, just as the basic element of the human ego is love.

If we now want to find out how we ourselves are to perceive the revelations of these animal group-Iche within the surrounding nature, we only have to remember that everything around us here are revelations of spiritual events and spiritual beings. Those who are not endowed with clairvoyant abilities cannot, of course, take those “walks” on the astral plane whereby they encounter the population of animal group-Iche there as they encounter physical human Iche here on the earth. But even those who are not clairvoyant can perceive the effects, the deeds of what the group-Iche do here on the physical plane. He can observe how every year, when autumn approaches, the birds fly in the direction from northeast to southwest to the warmer regions, and how they fly back in very specific paths when summer approaches. If you compare the individual paths according to their height and direction for the individual bird species, you begin to suspect that there is wisdom, deep wisdom in all of this. Who is in charge of all this? The animal group egos are in charge. Everything that the various animal species accomplish here on our planet is an effect, an action of the animal group egos. And if you follow these actions of the animal group egos, you will find that, essentially, these animal group egos span the circumference of the earth, that they unfold as forces around the circumference of the earth. The earth is circled by forces of the most manifold kind, by forces that go around the earth in the most manifold convolutions, in straight and crooked and snake-like lines. Man can see these forces here only in their effects, in their revelations. When he grasps these revelations, he can divine what, with clairvoyant ability, leads him to the group Iches of the animals. Thus we can learn to empathize with the wisdom that takes place in our animal kingdom. What the genera and species do reveals something of the deeds of the animal group-I. ![Swastika](images/101-04.webp) Diagram 1 ![Star in man](images/101-05.webp) Diagram 2

The situation is different for the plant world. For the plant world, too, the occult observer sees a series of I's, but there are far fewer I's for the plant world than for the animal world; they are more limited in number. Again, whole groups of plants belong to a common I, and these lie, when we visit them, in an even higher world. While the animal group I's are on the astral plane and live out their lives in the astral that flows around and envelops our Earth, the plant group I's are to be found in the lower regions of the Devachan plane, in what we are accustomed to calling in Theosophy the Rupa parts of the Devachan plane. There they live as closed personalities; just as people do here, the group-I-ities of plants walk there. Along with other beings that do not have a physical body at all, the plant-I-ities are there and form the population on the lower devachan plan.

How does a person find their way into the perception of these plant group-I-ities? The perception itself is ultimately tied to the development of clairvoyant abilities. But this development leads from lower levels upwards, ever higher and higher. What one must first develop in order to ascend to these abilities is feeling and sensation for the matter. Real, true clairvoyant abilities are always based first on the development of feelings and sensations, but not on trivial, egoistic feelings, no, on deeper and more devoted feelings. This is something completely different.

When you look at a plant, you must first of all focus your attention on the fact that the plant develops its roots into the soil, that it pushes its stem upwards, unfolds its leaves upwards, gradually transforming them into sepals and a corolla, in which the fruit then forms. It is important to realize that we cannot compare the plant to the human being in this way. We must not compare the human being to the plant in such a way that we compare the head of the human being to the corolla of the plant and his feet to the root. That is completely wrong. In occult schools, it has always been pointed out and said: You must compare the plant and the human being. But you have to compare them in such a way that you compare the head of man with the root of the plant. Just as the plant turns its root towards the center of the earth, so man turns his head into the universe; and just as the plant chaste turns its blossom and its fruit organs towards the sun, man shamefully turns his fruit organs straight down, where the plant turns its root. That is why occultism says: Man is the upturned plant. The plant appears like a human being standing on its head; the animal stands in between.

In what is usually called a plant, only the physical body and the etheric body of the plant are present. But the plant also has its astral body and its I. But where is the astral body, and where is the I of the plant? We can ask about this place, because it is only a general definition of the matter when one says that the group I of plants is on the lower Devachan plan. We can indicate quite precisely where the astral body of the plants and where the ego of the plants is. The astral body of the plants, and indeed the astral body of all plants that exist on our globe, is the same as the astral body of the earth itself, so that the plant is immersed in the astral body of the earth. In terms of location, the plant-I am in the center of the earth. From the occult point of view, we can understand the earth as a great organism, as a living being that has its astral body; and the individual plants that are on our earth are the limbs. Individually, separately, they only have the physical body and the etheric body. In the individual plant, the individual lily, the individual tulip and so on, there is no consciousness; the earth has its consciousness, its astral body and its I. But there are not only plant 'I's; there are also other spiritual entities. We must not ask whether there is room for all of them. They are interwoven, and they can get along very well there. So when you look at the individual plant, you can only ascribe to it the properties of a physical body and a life body, but not consciousness as an individual being. But plants do have a consciousness, and it is connected with the consciousness of the Earth, it is part of the consciousness of the Earth. Just as we human beings have a consciousness that encompasses joy and sadness, and these interpenetrate each other, so the individual astral bodies of plants permeate the astral body of the Earth, and the plant 'I's permeate the center of the Earth. The living plant occupies the same position in the organism of our earth as milk in the animal organism. Similar astral forces underlie the process by which the plant sprouts from the earth, greens and flowers, and by which the cow gives milk. When you pick a plant with its flower, it does not feel unpleasant for the earth. The earth has its astral body and has feelings there, and when you pick a plant, it feels the same as when a calf sucksleaks, it feels a kind of sense of well-being. When you remove what has grown out of the ground, the earth does not have the individual plant - a sense of well-being. If, on the other hand, you tear out the plant by the roots, it is for the earth as if you were tearing flesh from an animal; it has a kind of feeling of pain.

If we delve into this, not just in the abstract terms of group-I-ness, but in such a way that we transform the empty abstract concepts into feelings and sensations, then we learn to live with the processes of nature; our observation of nature becomes a living sensation. When we walk through the fields in autumn and see the man with the scythe mowing the grain, we get an inkling that, to the same extent as the scythe passes through the stalks and cuts them off, something like spiritual winds is breathing feelings of well-being over the field. And so it is. What the clairvoyant sees in the astral body of the earth is the spiritual source of what has just been described. For the one who sees into these things, the mowing of the grain is not an indifferent process. Just as one can feel and see in a person, through one experience or another, that astral forms of a very specific kind arise, so one can see these astral expressions of the earth's sense of well-being sweeping across the fields in autumn. It is different when the plow cuts furrows through the earth and reworks the roots of the plants. The plowing through with the plow causes pain to the earth; we see feelings of pain emerging. In response to what has just been said, one could easily object that it would be better under certain circumstances to remove plants from the earth by their roots and replant them than to walk across a meadow and tear up all kinds of flowers out of idleness. Such an objection may well be correct from a moral point of view, but here we have a completely different point of view. It could, of course, be better for a person who is just beginning to go gray to pluck out the first gray hairs if he finds this right for aesthetic reasons, but it still hurts him. It is a completely different point of view when we say: plucking the flowers does the earth good, and when we dig up the plant by the roots, it hurts the earth. Life enters the world through pain. The child that is born causes pain to the mother who gives birth to it. This is an example of how we must learn not only to recognize but also to empathize with nature in our environment.

This extends to the mineral kingdom. Minerals also have their I, only the I of minerals lies even higher; it lies in the upper parts of the Devachan plan, which theosophical literature is accustomed to call the Aupa-Devachan. These group 'I's of the minerals are also partially self-contained entities, just as the human 'I's are on the physical plane, as the group 'I's of the plants are on the lower devachan plane, and as the group 'I's of the animals are on the astral plane. On the physical plane, you have only a physical body of minerals, but the minerals also have an astral body and an etheric body. The seer sees the living connections; he knows that when he goes out to a quarry and sees the workers cutting stones there, something is felt there just as when you cut into the flesh of an organism. And while the workers are at work, astral currents flow through the stone realm. What belongs to the mineral as an astral body can be found in the lower parts of the Devachan plan, and the I of the minerals is to be found in the upper parts of the Devachan plan. The group I of the stones feels pain and pleasure. When you break stones, the mineral group I feels pleasure, pleasure. This may seem paradoxical at first, but it is true nonetheless. If you only think in analogies, you might believe that when you smash a stone, it hurts the stone just as much as if you were to wound a living being. But the more you smash the stone, the more pleasure the mineral ego feels. Now you may ask: When does the mineral ego feel pain? You can perceive pain for the mineral ego in the following example. Take a glass of water in which table salt has been dissolved. Now cool the water in the glass until the salt separates out as solid crystals, thereby re-solidifying the mineral substance. Pain arises in this separation of the solid. Similarly, pain would arise if you were to reassemble all the individual pieces into which you had broken a stone. In the group ego of the minerals, pleasure arises whenever the mineral dissolves, and pain arises whenever it solidifies. A feeling of well-being arises when you dissolve salt in heated water, and a feeling of pain arises when the cooling of the water causes the salt to crystallize.

If we imagine this in a larger, cosmic context, we can see how the formation of our earth and our minerals is connected to such a process. If we trace the formation of our Earth far back in time, we come to ever higher temperatures, to ever greater warmth of our Earth; and we encounter a state of our Earth in the Lemurian period when the individual stones had dissolved, when even the minerals that have now crystallized into solid form ran out, as iron runs out today in ironworks when it is liquefied. All our minerals have undergone a process similar to the one you are experiencing on a small scale when the dissolved salt is deposited in a glass when the water cools down. In this way, everything has solidified and contracted on earth. This solidification has taken place in such a way that solid crystals have gradually been embedded in the liquid earth through contraction. Only through this solidification could the earth become the dwelling place for today's physical humanity.

However, this solidification is to be understood in such a way that it reached a peak in a certain period of time. This peak has now been passed in a certain way, and today we can already see a process of dissolution to a greater or lesser extent. When the Earth has reached its goal, when people have purified and spiritualized themselves to the extent that they can no longer draw anything out of the Earth, then the Earth itself will also be spiritualized again. Then all its mineral inclusions will have become fine and ethereal, so that the Earth can pass into an astral state, which it also had before it became physical. The physical process of dissolution is a transitional state to this.

When we look at the earth at the time when it was preparing to become the solid place, the solid ground on which we walk at our present stage of development, we see an ongoing process of suffering for the earth. As it becomes more and more solid, it suffers and “groans in pain”. Our existence has been achieved through its pain. And we find an increase of this pain in the early part of the so-called Atlantean period. From the time when man gradually brought about his own purification, the earth also attained liberation from pain and suffering. This process is not yet far advanced. The greater part of the solid ground that lies under our feet still suffers today, and when we turn our clairvoyant gaze to it, the solid ground is a revelation of the sighs of the earth's being. Whoever studies these facts from the occult and then rediscovers them in the great religious scriptures, will realize from what depth of the spiritual world these scriptures are written. We develop more and more a feeling of reverence for these religious documents. Through our experience, we can thus empirically recognize, by looking at the facts of the outer world, what real foundations underlie St. Paul's saying: “All nature groans in pain, awaiting adoption as a child.” Translate this saying of St. Paul's for yourself: All becoming earth is a becoming under pain, a drawing together into the firm under pain, so that afterwards for their beings the “adoption as children,” the spiritualization, can take place.

In what is really called the Secret School we must begin with such images from our environment, which, when they are looked at, awaken feelings in us. One begins by imparting to the pupil who wishes to undergo a training such images and concepts that enable him to see what is happening in nature not only as an external process, but to feel it as an inner experience with his whole soul, to feel how the becoming of our earth, its solidification, is like pain. This image of pain represents a real spiritual fact. In true occultism, images are not something invented, but are derived from real spiritual facts. No philosophy, no speculation, not the greatest acumen can unravel such an image; only the knowledge of the facts of the higher worlds leads to understanding. In occultism, all images are expressions of spiritual facts.

I just wanted to give you a hint today of how what we acquire in elementary theosophy as ideas, concepts and notions gradually leads to experiences; and every image in occultism is taken only from experiences. If you take, for example, the well-known image of the swastika, you can find the most astute interpretations for this image in the various scriptures. How did it originally come into occultism? This image is nothing other than the reflection of what we call the astral sense organs. Through a certain approach, through training, the human being can develop astral sense organs. These two lines (it is being drawn) are actually movements in the astral body, which are seen by the clairvoyant as fiery wheels or flowers. They are called lotuses.

For these wheels or lotus flowers – of which, for example, the two-petalled one is located in the area of the eyes and the sixteen-petalled one in the area of the larynx – for these astral sense organs, which appear as a luminous phenomenon in the astral world, is the sign, the image, the swastika. Or let us take another symbol, the so-called pentagram. You cannot find the original meaning of the pentagram by speculation or philosophy. The pentagram is a reality; it is a picture of the working of currents, of force currents that are found in the etheric body of the human being. There is a certain flow of forces in a person from the left foot up to a certain point on the head, from there to the right foot, from there to the left hand, from there through the body, through the heart to the right hand, and from there back to the left foot, so that you can draw into the person – into his head, arms, hands, legs, feet – the pentagram.

You have to imagine it as a force effect, not just as a geometric figure. In the etheric body of the human being you have the pentagram. The force effects follow exactly these lines of the pentagram. The lines can take the most varied contortions, but they always remain drawn as a pentagram on the human body. The pentagram is an etheric reality, not a symbol, but a fact.

Thus every symbol in occultism is an image of a fact in the spiritual world. One recognizes its significance only when one can point to the world in which this fact is rooted. Therefore, even the greatest acumen cannot lead to the interpretation of occult signs. The meaning of occult signs and symbols can only be found through experience [of spiritual worlds], and only with the realization of their meaning can man do something with them. It is therefore by no means useless for man to be told and told something that was first found through clairvoyant ability. And from the fact that has been researched, man can in turn be led back to the causes of that fact itself.

The same applies to signs and symbols as to ancient legends and myths. It is a theory based on erudition that legends and myths were invented by folk poetry. The people do not make up stories. All legends and myths are remnants of a time when man was still clairvoyant to a certain extent. What we are told in European legends and myths are records of facts that people saw in the past. Everything in these legends, fairy tales and myths was originally seen clairvoyantly and is the retelling of original clairvoyant experiences. That is what mythology is all about: the retelling of clairvoyant experiences.

Even today we can follow all the events related in mythology on the astral plane. The deeds of Wotan or Odin are real happenings. We must seek realities behind the occult signs, symbols and seals. And the less one allows oneself to be tempted to undertake an interpretation of these signs out of speculation, the better it is.

This lecture series is intended to guide us into the factual sense of occultism. No sign is invented or conceived; it is a picture or reproduction of a real process in the spiritual world. And all the stories we encounter in mythologies are renditions of what people saw when a large proportion of people still had clairvoyant powers.