Lessons for the Participants of Cognitive-Cultic Work 1906–1924

GA 265a — 28 September 1912, Basel

Self-Knowledge

Notes A from the estate of Elisabeth Vreede, Third Degree

The reason why it is so difficult to penetrate into the spiritual world is that our love for our personality is so great. Through the esoteric life, this love for the personality undergoes a transformation, so that a greater self-knowledge comes about. We begin to realize that we are very imperfect and very limited in our abilities. We feel that we cannot go beyond certain limits of our nature and that we have to be satisfied with ourselves as we present ourselves in this incarnation. In doing so, we release ourselves more and divert attention from ourselves more, which is an absolute necessity if we want to enter the spiritual world. We should strive to look at ourselves as we do when we enter Kamaloka after death and experience our life on earth as a memory.

In Devachan, we actually start putting together the possibilities for our next incarnation. We choose the body, the parents, the people where we want to spend the next incarnation. Yes, we even work from there on the composition of our future head, trunk and limbs, and the brain is formed in advance in such a way that it will determine whether we become a man or a woman. If we want to become a truly feminine person, then we shape our brain to be larger than the usual size; if we have a smaller brain, then we become a woman associated with masculine qualities. So we come into life with certain possibilities, and one feels that one can change little during life.

It has been said many times that we are now repeating the Egyptian-Chaldean age. The people of that time could not experience everything that today's people feel within themselves. Everything they did in their daily lives happened more through their feelings. They instinctively felt what they had to do; they would not have been able to think about it. For him, thinking was not something within himself, but he perceived what the gods were thinking for him. In the starry sky, they read like living thoughts, like characters, what was revealed to them through the constellations. The gods separated something of their own being so that people would be able to absorb and understand it. The stars in the sky were something material; hence it is said of the stars that they are dead or dying bodies of gods. There were certain times when one could feel something of the starry world, and especially when the stars were just beginning to appear, they became a meaningful script for the Egyptians. In this way, the ancient Egyptians were in touch with the spiritual world.

Today we have sunk even deeper into the material world, and the starry sky no longer has any meaning for us. Today we think a great deal. But where do all these thoughts come from, as if bubbling up from the depths of our being? They are memories of what the stars revealed to people in those ancient Egyptian times, which now arise chaotically within us and flow into our consciousness. What used to be outside of man as thinking and was reflected in the starry sky is now within us. Everything, even the most complicated invention, is a result of that ancient time when man did not yet think but performed his work on earth as the wasp does now. Wonderful buildings were also erected in those days, and what is being built now or is being delivered by science as knowledge is only a shadow of those ancient times. But everything that comes about in the material world has no significance, nothing lasting for the future, cannot be brought over to Jupiter; and the only way we can transcend this is to study spiritual science.

In ancient Persia, people did not need to be reminded of the gods by means of the starry sky; they only needed to be pointed to the spiritual behind the sun. They could still see the spiritual beings with clairvoyance, especially in the intermediate states between sleeping and waking.

The fourth period, the Greco-Latin period, stands alone; it does not merge into the fifth as in the third, but this self-contained period was such that its second part was reflected out of the first part. The people who were embodied in that second part of the fourth post-Atlantean period still had a memory from their life in the first part, so that Homer could describe himself as the previously incarnated Odysseus. In that time, which existed in itself, the souls incarnated in rapid succession and still brought their previous earthly lives with them as memories.

The second period will be reflected in the sixth and also the first in the seventh. But those people who do not now accept the Christ impulse, which alone can awaken the true memory of the spiritual existence, will experience an inner fear in the sixth period, an oppressive feeling of something that is there but which they cannot grasp. And in the seventh period, this will cause a complete destruction in the life of thought and feeling, which will manifest itself in the physical structure of the body.

Recordings B by Alice Kinkel

It is said that Christ died; then about Kepler, Odysseus, Homer, and also about the impact of first impressions in the spiritual world. Odysseus and Homer are the same individuality. He tells, in the second period of the fourth period, that is, as Homer, what he experienced as Odysseus in the first period of the second period.

During these periods, man was still in contact with the gods day and night and was surrounded by the living gods. The first period, of which we have spoken, will then reappear in the seventh period; the wisdom of the ancient Rishis.

But the masses of people who reject the spiritual life will dig the great grave for everything spiritual in this last period, and over the great field of corpses will then stride the small group that must save the spiritual life into a new culture. But the other people will be like automatons; such bodies will walk on earth; then comes the new time. Five thousand years must have passed beforehand.

A tremendous depression, that is the first impression one has in the spiritual world when one is outside of one's body. One now sees, when the body is discarded, all the weaknesses that one has and all the possibilities for changing what one has done in life and what one has not done in the body. And it becomes difficult for the person to understand that all this must now remain so until the next incarnation; because between death and a new birth we can no longer change anything, we can only recognize the mistakes.

And that is the meaning of the ritual of the third degree.