---
ga: 88
title: "Kamaloca"
date: 1903-12-02
location: Berlin
words: 3191
---
# On the Astral World and Devachan

## GA 88 — 2 December 1903, Berlin

### 6. Kamaloca

In this astral world, which we have now become acquainted with, man also participates during his physical life. Daily and hourly we participate in the processes of the astral world. We have become acquainted with the processes and entities which can be encountered in the astral world by those whose eyes are open to this astral world. Today, again, a special object is to be singled out; we want to look more closely today at that which Theosophy calls "Kamaloka".

If we want to understand what Kamaloka is, we must first of all be clear about the fact that we have already passed through many incarnations within our development, that many others have preceded our present incarnation in the flesh and that many others will follow. The essential thing is that we have to fulfill our tasks in this incarnation, in this earthly life.

It is quite wrong to claim that Theosophy distracts from life or wants to lead man into a kind of cloud-cuckoo-land, that it preaches an asceticism turning away from actual life. This would be a completely wrong conception of what the theosophical movement wants. Rather, theosophy regards this very life as the instrument, the tool, which we must use to fulfill our highest spiritual tasks in development. He who withdraws from life, who does not use the spiritual forces also in the physical, does not fulfill the tasks he has on earth. Therefore, it is one of the ideals of Theosophy that we derive the greatest possible benefit from our physical existence for the highest spiritual life.

We know, honored ones present - and we have to preface this today - that that which is the human spirit, which is the actual true self in us, that this is embodied not once but innumerable times within the earthly existence. We know that our present earthly existence has been connected to innumerable earlier ones and that this present life will be followed by further embodiments. We must now ask the question: What does the human self accomplish in the time between two embodiments? How does the human self participate in the other worlds which are not like our physical world? - Just by going on pilgrimage through the other worlds in the appropriate way, it is able to derive the greatest possible benefit from the physical existence for its development. The worlds through which the human self makes pilgrimage in the interim between two embodiments are first the Kamaloka and then the Devachan. When the physical shells have fallen off the human being [after death], he enters the world which we call in Theosophy "Kamaloka", the "place of desire". And when he has stayed there for a while, he goes on pilgrimage through the higher spiritual world, the Devachan, which we also call the "world of the spiritual". Through these worlds the human soul goes on pilgrimage after its earthly pilgrimage. If we want to understand what part these two other worlds, Kamaloka and Devachan, have in the whole pilgrimage of the human soul, then we must think first of all of the tasks that man has to accomplish in his earthly existence. These have always been taught in the secret sciences and are taught to us today also by Theosophy.

They are quite specific tasks which the human self has to undertake and perform within its earthly pilgrimage. Man has to train certain virtues which he cannot train outside the earth pilgrimage. There are seven such virtues. Man came to earth with the dispositions for these virtues, and at the end of his earthly pilgrimage he should have fully developed these seven virtues.

If I may use a comparison, I would like to say: Let us imagine a human being who is endowed with the greatest benevolence for his fellow human beings according to his disposition, a completely munificent human being, but who is completely poor and therefore is not able to make use of his charitable disposition. In this way, the human character is also, according to its disposition, a highly perfected one; however, the human being is not yet able to make real use of it. Now let us imagine that this man moves to a still uncultivated, distant country and tries to make it productive; he produces so much there by hard work that he now acquires the means which, when he comes back to his original country, he can now make available for the benefit of his fellow men. Now he can carry out what was contained in him as a disposition of generosity.

The dispositions for seven such virtues lie in man at his first embodiment. After millions of years he will go out again from his earth pilgrimage, and these dispositions will then be trained to virtues. He will then be able to use these abilities in a future planetary development. These seven virtues are:

> 1. Justice  
> 2. Judgmentalism  
> 3. Fortitude  
> 4. Prudence

These are the four lower virtues. Prudence summarizes everything that enables us to pass judgment on our earthly circumstances and thus to intervene in the course of earthly circumstances ourselves. By acquiring these abilities, man gains the power through which he can intervene in the world in a powerful and leading way.

The three higher virtues are:

> Faith  
> Hope  
> Love

Goethe expressed it with the words: "Everything transient is only a parable". If man sees in everything he can see and hear only a symbol of an eternal thing that expresses it, then he has "faith". This is the first of the three higher virtues. The second is to develop a feeling for the fact that man should never stop at the point on which he stands, a feeling for the fact that today we are people of the fifth race, but later we will evolve higher. That is the hope. So we have faith in the eternal, and then confidence, hope in the higher development. The last virtue is the one that is to be formed as the last goal of our cosmos, it is love. That is why we call our earth the "cosmos of love". What we have to develop in us by belonging to the earth is love, and when we will have completed our earth pilgrimage, then the earth will be a cosmos of love. Love will then be a natural force of all human beings. It will occur with such self-evidence as the magnetic force of attraction and repulsion is self-evident in the magnet.

Gradually, through various embodiments, man must develop these virtues. He has now reached about the middle of this path. What these virtues will be one day has been correctly described by Christian theology as follows: "What no eye has seen, no ear has heard, and no man's heart has conceived"; this is to say that no one can have any idea in what perfect way these virtues will one day be present in the perfected one. We work our way from stage to stage in the various embodiments. We descend, as it were, from the spiritual world with the disposition to these seven virtues, and must train these virtues in life in order to then really have them. Thus, earthly life is nothing more than passing through a country in order to work on transforming the dispositions into true abilities. Whoever goes into this land must first devote himself to work, and while working he may not be able to look at that high goal. He develops the virtues by associating with other people in order to train fortitude, justice, hope, love, and so on. He comes together with other people, and he must use these encounters to train the virtues. In order to train the virtues, man must descend from the spiritual world into the physical world. He becomes entangled in that which the physical world contains, and it always contains the astral, the world of desires, of lusts: Kamaloka.

We cannot train our cleverness so [comprehensively] that it shakes the whole world. No, we must be satisfied that we can act in an appropriate way in the place and time into which we are born. Galilei, Giordano Bruno, in their people and in their time, developed their higher soul forces, their Kama-manas. Giordano Bruno's mind was suitable for his people and for his time. If he had been placed in another people and born at another time, he would have had other faculties. Man is entangled with the physical environment by his tasks, and so it is with our higher faculties; we are confined to a narrow field in every incarnation. Our mind and our higher soul powers are also confined to a certain narrow area, and even more so our desires, appetites, our passions and instincts.

We have to pour into the desires what we have brought with us from the spiritual. If I want the highest, I must surround the highest with desire. In order to fulfill his tasks in the physical world, man must grow together with the physical world, and he forms a kind of shell around himself, through which he is connected with the world of wishes and desires. As you are connected with the objects of the physical world in such a way that you bump into them, so you are connected with the world of the astral through your desires, cravings and passions. And as you detach yourself from the world of the physical immediately with death, so you must also gradually detach yourself from the astral world after death. Man has grown together with those people with whom he worked. He must first strip off this shell. This happens in the Kamaloka. If man has lost the earthly shell immediately with death, he is still connected with the world of his wishes, desires and passions. Through a passion by which he is still intimately connected with this earthly existence, he has to go through a time of confrontation with this earthly existence. This we call the stay in the Kamaloka.

As the earthly-physical world consists of different areas, so also the astral world consists of different areas, and these we can divide according to the seven virtues which I have mentioned. By training these virtues, we are entangled and chained with the astral world in a very specific way.

Man must learn to practice righteousness consciously. He can do that only by overcoming the astral forces. Justice can only exist in a world where individuals are special beings; only from individual to individual is justice possible. Consciously I have to behave [justly] towards other individual beings. I must therefore first feel myself as a special being in order to be able to practice justice towards my fellow human beings. The precondition for this is the separation of the one from the other. First man separates himself as an individual being, and this being special leads him to a struggle for existence. The struggle for existence is the opposite, the opposite pole to justice; it must be overcome by the virtue of justice. Man must strip off everything that opposes the other man, strip off all vices that arise from the struggle for existence. The region in which the forces of the struggle for existence prevail is the darkest region of the Kamaloka. In Egyptian documents we are told of this region, black as night, where beings wander helplessly. "Here is no air, no water, here no man is able to live with peace in his heart."

The abstinence of judgment, the abstinence of judgment towards the surroundings, this is the second virtue that must be practiced. Usually man judges according to the sympathy and antipathy with which he faces others. Gradually he learns that if one wants to understand a person, one must get beyond sympathy and antipathy, overcome them. And just as justice has as its opposite pole the struggle for existence, so abstinence of judgment has as its opposite vice the surrender to all the charms of the outside world. Antipathy and sympathy must be stripped away in the second region of Kamaloka.

The virtue of fortitude can be developed only by those who are not protected from temptation. We can develop this virtue only by the fact that the opposite poles to it are there and we are entangled in them. Day after day, hour after hour, we are exposed to temptations. We have to get rid of that in the third stage by developing the virtue of stout-heartedness in that region.

Prudence can only be formed by man passing through innumerable errors. Goethe says, "Man errs as long as he strives." - Just as the child learns by hurting himself when he falls, so all great men have learned from experiences made through error. This happens in the fourth region of the Kamaloka.

Now the higher virtues. The first one is faith; this is the recognition of the eternal in the temporal and earthly, the view that everything transient is only a likeness. The different world views are continuous attempts to lead the people here or there, of this or that nation, in the most different ways to the knowledge of the eternal. Man must advance through the letter to the spirit, from dogma to true, inner knowledge. Man will always be tempted to be entangled in a circumscribed field of letters. Because in life we are necessarily a member of a certain age, we must first discard what has become the dogma of our time in order to arrive at the truth which is expressed in all world views and religions. In the fifth region we meet the pious, the literalists of all religious confessions, of all world views: literalist Hindus, literalist Mohammedans, literalist Christians and also theosophists who believe in the letter.

The next virtue is the one that Christianity has called "hope." Man can form hope only if he believes in a further development. Little by little we can learn to understand this through the theosophical teachings, which lead us to the idea of further development. Human development before our time was already enormous. Even greater is the prospect of a future higher development for the chela. He develops a feeling for the fact that man must not stop at the finite, the limited ideals, at the ideals which belong only to his time. Look at Socrates or Robespierre or the idealists of our time. Try to see if their ideals would have suited any other people, any other age. Try to see if the ideals and hopes of a Columbus could have been translated into reality in some other time and among some other people. This limitation to one time or to one people, that is what man must cast off in this luminous sixth region of the Kamaloka.

In order for man to learn "love," he must begin in the finite. In order to learn a higher concept of love, he must begin with the small, with the transient and the finite, and evolve. Love must become a matter of course, a self-evident force. It must be the goal and the aspiration of man. When man develops love, he experiences himself in the seventh and highest region of the Kamaloka.

There are seven purification fires in the Kamaloka, through which the soul must pass. Then it ascends to Devachan, where again there are seven regions. Only that which is the fruit of a high ideal can be taken over into a new existence, into a new embodiment. That which is bound to place and time must fall away in the Kamaloka.

Thus, depending on whether a person has to undergo one or the other purification, he has to pass through the seven regions of the Kamaloka. For example, if a person needs to develop strong courage and therefore be strengthened against desires and cravings, he will awaken in the region where he can purify the negative. He will pass through the other regions more asleep. This is what theosophy calls the stay in the Karnaloka. What we have to go through in the pilgrimage of our earthly life enables us to go from stage of development to stage of development, and that in the intermediate states [between death and a new birth] we have to pass through places of soul purification and strip off the dross in Kamaloka.

Only to the seeing one do the various places in Kamaloka appear intelligible. For the chela, the stage comes when he learns to understand the brightness, the moment when our eye is opened to the astral world. What is in the physical world is then no longer there. He sees the sun shining at midnight. The other people cannot see the sun shining at midnight. This is not a symbol, it is to be understood as literally as possible: To the astral eye, the sun becomes visible at midnight. The chela can cross this threshold, it recognizes what man normally sees only when he crosses the gate of death. This is not theory, but it is real experience, which can be told about in the same way as, for example, someone can tell you his experiences who has made a trip to America. That there are such higher worlds, the materialistic world views and attitudes of the last centuries had little idea of. Theosophy has made it its task to reawaken the consciousness of the existence of such higher worlds. That such a message is necessary, especially in our present culture, is what gave the Theosophical Society its origin. It is necessary that again the voice of a higher world should sound into this world of ours. We must be led to what the seven virtues teach us and what can be learned through them. We must realize how these virtues can be trained.

The final task is "wisdom in love" and "love in wisdom. Love in wisdom is what man will attain after the training of the seven virtues and what he can carry out with him from this world development. You will find this already expressed in the Wisdom of Solomon in the words: "And because I prayed for wisdom, it was given to me, and because I pleaded for wisdom, the spirit of wisdom came to me. And I have learned to esteem this spirit of wisdom higher than principalities and kingdoms."

This is what matters: Not to withdraw ascetically from the physical existence, but to raise it to a higher one; to cherish the "kingdoms of the world" and to develop what the Middle Ages called "spiritus sapientiae" - spirit of wisdom. And with the spirit of wisdom people will go out to a new planetary existence.

We can experience all this in the astral world. To give a small glimpse into this astral world, which is closest to our physical world, that was the purpose of these lectures. Next time we will talk about the spiritual world, the world of Devachan.