# Self-Knowledge and God-Knowledge I

## GA 90a — 12 August 1904, Berlin

### LI. Where Does Evil Come From?

Every religion must deal with the question of the origin of evil. Where does evil, imperfection come from? This is a question that the teachers of all major religions have repeatedly dealt with and answered. It must be asked because one imagines that the divine origin must be the perfect one. If the world emerges from the divine, the question naturally arises: how can something good give rise to something evil? Why does the perfect allow something imperfect?

One must grasp the essence of evil in the right way and then pour out the necessity. A picture: piano workshops, in which there is a perfect piano maker who not only has the highest technical skill but also works with love in making the pianos. We will not find anything imperfect within the workshop. When we bring a piano to the concert hall and a virtuoso sits down at it, something perfect will come again. Each in his own place performs perfectly. But if, let us say, the piano-maker were too enthusiastic and hammered away while the virtuoso was playing, this activity, performed in the wrong place, would produce something imperfect. We shall find that this image can be applied everywhere if we go a little deeper.

Let us imagine the task on the moon as similar to, but different from, earthly development. The faculty of imagination was not present, nor were any of the mental faculties that develop in human beings. Dream consciousness was present, but its task was to build the animal organs of man. The animal body was formed and developed into semen. But they were predisposed on the moon and developed as they must be if they are not the bearers of a spinal cord and a brain. Therein lay the difference in the formation of the organs. A bone structure can be different if it does not need to taper to a spinal cord and skull capsule. In order for all this to be developed in seven rounds, each with seven globes, the dream consciousness had to be the regulator of all animal organs. If it was to fulfill its task completely, it had to take special care to carry out the formation that lay below the sphere of brain formation. Great wisdom was needed, but no bright consciousness, generic wisdom. This tremendous wisdom had to take great care with the plastic formation of each organ. Everything that had been achieved at that time had been achieved and also overcome. But how differently was the Pitris formed?

Let us imagine a retarded Pitri now transferred to the earthly career. He has the tendency to catch up on what was neglected at that time and would take great care to apply everything to the satisfaction of lower organs. Such Pitri natures are partly in the human organism, partly as seducers in the astral, they want to hold back the human organs. They have not found the right connection, they cannot slip into the earthly shell and buzz around people, seducing them, wanting to keep them in the lower service, which was higher service on the moon. This backward activity contradicts earthly activity; and evil has arisen from this perfection being placed in the wrong place.

The development proceeds in such a way that lessons must be learned, that one cannot be automatically pushed into the path; this can lead to peculiarity. Because world development proceeds in space and time, the displaced perfection gives rise to imperfection.

If we follow the great stream of the development of consciousness, it is clear and perfect; but now it must live out in space and time and is now intertwined in particularity, that is, different developmental currents push into each other and then stand next to each other at different levels of development; in this way, things interact that would be perfect in the right place, and yet, when they interact, they create an imperfection.

Therefore, no being in space and time can claim perfection, only the divine origin is perfect.

Christian esotericism calls this perfect origin of all beings the “Father”. “Call me not good, for no one is good except the Father.” Be perfect, as your Father is perfect, strive to seek your ideal in the Father, that is, in the spaceless and timeless.

But is it not contradictory to the concept of the Godhead to allow evil despite space and time? If we think that all other beings are there for our sake, that we have separated the realms from us, we will say: Actually, it only depends on the development of the human being, because they are there for our sake. We have to accept

Evil in the sense we know it only exists in earthly development. To what extent is it justified in the divine primordial law? Could the human world be without evil? The question arises as to how the guiding entity relates to the human being. It could give him the bound route for life, in which case the deity would be omnipotent but the creatures powerless. This is impossible if the deity wanted creatures that are its image. If the deity wanted to divest itself, it had to create mirror images, give the creatures the possibility to develop out of themselves. The freedom of their being / gap in the transcript] In the love of God lies the complete divestment of God.

First we have the guiding deity, then the mirror images and the life within them – sat; still in abundance, not yet divested; devotion – ananda – and merging with the creature – chit. This is the relationship of the divine essence to the creatures.

Without freedom, beings in God's image are not possible; but with freedom, the necessity arises that beings can also err.

In earthly development, beings are thus given one of the highest powers, that of love. A being that has a predetermined path could not do good out of itself, freely out of love. A free being does it out of love. Thus God created beings in self-sacrificing love and gave them the opportunity to return life in free love. That is why the cosmos of the earth, in contrast to all others, is called that of love. Acting out of love is its task.