# 48. Bruno Wille and C.W. Leadbeater

The idea of the “deed body” (Volume 2, pages 131ff.) is particularly characteristic of *Bruno Wille's* “Revelations of the Juniper Tree”. It shows how strongly the longing lives in the best of our minds to deepen present-day scientific thought in a way that corresponds to a more fundamental human urge for knowledge; but on the other hand, it also shows how powerless this longing proves to be when one recoils at the gates of what the theosophical current asserts itself to be today. It is the question of what is lasting, what is immortal in the human being, which the will approaches with its “deed body”. First of all, it should be made clear what this idea of the “deed body” means if it is isolated from the magnificent poetic description of Brunno W ille. The human being, like every other being, is the center of effects that can be regarded as his “deeds”. What I do makes an impression on my environment; it continues my existence beyond the limits of my form, as it were. What I add to the world in this way cannot be lost. For every effect becomes the cause of a new effect. And all these effects bear the stamp, the seal of my personality. They are only there because I am there. And they will be there in all eternity because I once was there. And just as the power of the All-Soul lives in my physical form and shapes me, so it forms the sum of my imperishable “deeds” and my “deed body” *through me*. Schön executes this will in the most diverse ways. He lets his hero say to the disbelieving friend: “When you speak, you like to move your hand and arm. In fact, on closer inspection, every one of your movements is characteristic. But every movement shakes the air. So your individuality is expressed in all possible air tracks.” And when the friend objects later: ‘Without a body should I live on? To believe that, I think too materialistically. Without a body, no spirit!’ the ‘All-seeing One’ replies: ”Agreed! But there is no lack of a body for your survival! The world offers you material for an immeasurably richer embodiment. Not in the sense that the old soul slips out of the old body into a new one. That is dualistic thinking. For me, body and soul are one – only viewed from different sides, one time from the outside, with the senses – the other time from the inside, directly. So body and soul can never separate. ... “Around the old body ‘the new one has developed out of it—just as a moth develops out of a caterpillar...’—”Your individuality may renounce a certain sphere of activity, this sensual manifestation, but that doesn't mean that it ceases to be effective altogether. No, it continues to work busily—and so it lives! Or do you want to call someone destroyed who continues to exercise his individuality in the same vigorous way, only in a slightly different field?” What Wille says here is, of course, all correct. But it is equally correct for the stone, the plant, the animal and the human being. The deeds of a worm do not differ *essentially* from those of a human being in the relationships that Wille cites. In the sum of the worm's actions, “individuality” is in the same sense as in the sum of human actions, if one goes no further than will. And this stems from the fact that he attributes soul and soul and soul again to *everything*, without distinguishing in the realm of the soul as one distinguishes things and beings in the realm of the senses. The question of the eternal in man is not exhausted if I merely show the eternity of his actions. For what matters in the case of man is not merely that he should exercise these actions, but that he should know them to be connected with his self, with his soul being. So the question must be: Do I know the eternal effects of my individuality as mine? Are the members of my “body of deeds” held together by my ego in some way? As long as I live physically, I recognize my physical head as mine. When its parts have decomposed in the earth, I can no longer do that. But will I do that with my “deed body”? There is no answer to this question if one is content with Willes's path. To get an answer, one must not only ask about the eternity of the *effects*, but also about the eternity of the *cause*. A comparison should clarify what is to be said here. I went to bed yesterday and got up today. I do not claim that I have survived the night because I believe that my actions of yesterday still express their effects today, but because I know that the *cause* of these effects will attach my actions today to those of yesterday. I cannot let my actions of yesterday speak for my continued existence, but I must find them again myself and connect them with my actions today. These effects of yesterday must be my destiny today if they are to have any significance for my *permanent* personal being. — In this sense, the eternal in man is only grasped when one acknowledges what the “All-Seer” clearly rejects with the words: “I do not assume *re-embodiment*, but always-embodiment.” This eternal embodiment of the “body of action” contradicts clear observation when one focuses one's eye on the specific *human being*, not on an *indefinite soul*. With regard to the human soul, one can only speak of duration if it can *remember* the *cause* of its actions. And it knows itself to be gone if it remains as if from yesterday to today. Only those who have allowed themselves to call death a *brother of sleep* have grasped this in the right way. The will shrinks from *re-embodiment*. It says to itself: “Body and soul are one to me... They can never separate” (page 163). But he himself said before: ”What is so peculiar about this hand - or my facial features - or even my shape? Is it the substances that compose them? These atoms will be discarded in a few years and replaced by new ones. Several times already, my body has been rebuilt with completely new building blocks. I now ask, can such a metabolism affect my characteristic essence? Can this essence be the mere product of substances combining? No! The material composition is only an external representation of the deeper essence” (page 151, volume 2). Certainly: body and soul are *one*; but only at a particular time. Just as little as this contradicts their unity, which is emphasized by the fact that the atoms of matter are discarded after a few years and replaced by new ones: just as little does it contradict it when the “deeper being,” which discards its atoms of matter at death, surrounds itself with new ones again after a time. It will then be one with them again. When one sees as clearly as Bruno Wille, then only *a* hindrance can be invented that makes one shrink from re-embodiment, and this hindrance lies merely in the unfamiliarity of the idea. — Well, this hindrance will gradually fade away. Without the idea of re-embodiment, Bruno Wille's expositions are an organism without a head. — The minds of our time have only one thing to get used to. They must learn to *perceive* that which they are compelled to assume. If one says that the material composition is only the outer representation of the *deeper being*, then one must not limit oneself to characterizing only this material composition and its similar continuation in the “body of action”, but one must progress to pursuing the *deeper being* itself. But for this the *mode of thinking* is not sufficient, which, despite all higher impulses, remains attached to material processes. For this, higher soul powers must be awakened, which slumber in man under ordinary circumstances, and which must then be applied to supersensible facts just as surely and consistently as the natural scientist applies his to the sensory facts. We act in the spirit of natural science only when we confront the *whole of* reality with all the powers of knowledge within our reach, but not when we allow our knowledge to be limited by the prejudices of our current natural science. Only when we recognize the permanence of the *cause in* the human being, and know that this being finds itself in ever new embodiments, and that the deeds of the previous embodiments are the fate for the subsequent ones: then we think in the realm of the human soul life as we think today as confessors of the scientific world view already in relation to the facts of material transformations. The great laws of reincarnation (re-embodiment) and karma (the interweaving of fate through re-embodiments) are concepts in the spiritual realm that are completely in line with all our present-day scientific concepts. (An in-depth discussion of reincarnation and karma will soon be given in this journal).

Thus, it is necessary to awaken the soul abilities that lie dormant in ordinary life, which make it possible to perceive the “deeper being” that finds its “external representation” in the material composition. A recently published booklet by the English theosophist *C.W. Leadbeater*, translated into German by *Günther Wagner*, deals with this “deeper essence”: “ *The Astral Plane*: Its Scenery, Inhabitants, and Phenomena” (Leipzig, Th.Griebens Verlag, L.Fernau). It deals with the states that the “deeper being” of man undergoes when it is not externally represented in “material composition”, and with the things and beings that we get to know when we have awakened our dormant powers of perception to such states. I can already see in my mind's eye the sneer of all those who, in the arrogance of their “sober way of thinking,” look down mockingly on those who speak of an “astral world” and yet want to strictly adhere to a “scientific way of thinking.” For them it is clear that such a thing leads into the deepest abysses of superstition and obscurantism, which in their “enlightened” opinion dare to “cheerfully come out into the sunlight” again in our time, even though “sober thinking” has “come so gloriously far”. Well, today such uncomfortable “obscurants” have to console themselves with Voltaire's beautiful words: “Every new truth is like the ambassadors of civilized states at the courts of barbarians; they only find the recognition they deserve after many obstacles and insults.” — However, we should not be under any illusion: works such as Leadbeater's “Astral Plane” are difficult to understand at all within the currently prevailing modes of thought. They are misunderstood not only by those who dismiss them with a sneer as belonging to the realm of the darkest superstition, but often also by those who profess belief in them. Anyone who has no personal experience where the realm of sensory facts ends easily forms a completely false idea of the kind of reality that prevails in the regions Leadbeater speaks of. Where our sense organs receive no impressions, behind the threshold where gross material life ends, things look quite different from the way they do in our sensory world. But if an observer of supersensible realms wants to make himself understood, he has to speak in images taken from the sensory world. This is easily misinterpreted. People believe that the supersensible world really looks as the images taken from the sensory world, which the speaker must use, express it *literally*. Everything we know about the regions we are talking about here looks like the silhouettes of a real process on a wall. Leadbeater expresses this (page 4) clearly enough: “... it is easy to understand that an inexperienced visitor to this new world has great difficulty understanding what he sees in reality, and an even greater difficulty in expressing what he has seen in the very inadequate language of the ordinary world.” — Even greater obstacles stand in the way of proper understanding here, of course, if one wants to *judge* such things without having any inclination to engage at all with what is actually meant. In this case, our “sober” thinkers are those who proudly call themselves “enlightened.” In order to be constantly present, the deeper human being must be somewhere in the time when it is not present in “material composition”. Well, in this time it wanders through two regions of the world that do not belong to the sensual ones in the usual way. These are the so-called astral and devachan regions. Leadbeater's writing speaks of the former. These regions are always and everywhere present. We also live in them when our deeper being is represented in 'material composition'. They are just not *sensually* perceptible. Nevertheless, important things happen there that extend their effects into our sensory world. The mere sensual observer of the world can then only perceive these *effects* and knows nothing of their causes. But the one who has awakened the powers of knowledge for the processes in these regions in his “material” presentation hears these causes, and he alone can therefore find an explanation for the corresponding effects in the sense world. Certain higher insights are therefore only possible when these powers of knowledge are awakened, that is, for the one who can see into these regions. In Leadbeater's booklet, for example, there is an account of the communication between those initiated into higher knowledge — the so-called adepts — and their disciples. The *results of* such communication naturally extend into the sensory world. Those who have never heard of astral processes know nothing of the sources of such results. This applies especially to those who speak of the uselessness of supersensible research. A person must seek and investigate the world as much as possible if he wants to work in it. Otherwise he will grope in the dark in a world of effects whose causes remain incomprehensible to him. Those who are not concerned with the supersensible also do not understand the sensible; they know only a part of the full reality. It should also be emphasized here that Leadbeater's writing is not meant to tempt anyone to “swear by the master's words.” The author strongly objects to accepting the information as infallible dogma. Unconditional authority must be claimed least of all in *these* matters, especially when it comes to the characteristics of the individual observations. For, it must be frankly admitted, in these supersensible regions everyone brings with him his prepossessions from the sense world, and these affect and color his observations in a way that makes our illusions in the sense world seem quite insignificant by comparison. This goes so far that, for example, in the astral region one sees things that are not there at all and does not see other things that are there. No one has the right to speak specifically about individual exhibitions, because it may be your own fault if you cannot find something that someone else has seen. But what is there and has been observed can be talked about, even if someone else has not found it. Leadbeater's account, as he himself admits, cannot claim to be complete. His view is by no means unbiased. In his writing, one finds a preference for the state *after death*, while the phenomena before and during the birth of a human being have not been given the attention they deserve. Even if the former are perhaps closer to the *interest* of people, for the *research* and *enlightenment* of the supersensible phenomena, the highly interesting astral processes before and during the incarnation of a human being are incomparably more important. Likewise, Leadbeater leaves untouched an area in the astral region that corresponds to what we call “history” in our sensory field. For the astral region also has its history. For example, this “history” provides one of the reasons why the Theosophical movement emerged in the world in the last third of the nineteenth century. Only in the astral can the *deeper* reasons for this be found. Some of the complexities are presented by Leadbeater too simply and too clearly. Important insights into the connections between living beings that we can gain are completely missing. And what is said about the treatment of the so-called humors, the “fiery and watery temperaments” by medieval researchers (page 65), is incorrect. Every observer of these things in the supersensible region knows that important sources for the knowledge of what we call “temperament” are opened here. I need hardly say that I warmly recommend the writing to all who want to enter this field, although I could still greatly increase the list of what is missing. It is the clearest and, in some respects, best writing on this subject. (For my listeners in Berlin, I might mention that I will be giving a series of lectures on the “astral world” this fall. The time and place will be announced later.) — For us Germans, I would just like to add that we should finally replace the term “astral world” with another, since it is generally admitted that it is as misleading as possible.