# Self-Knowledge and God-Knowledge II

## GA 90b — 9 October 1905, Berlin

### XV. Spiritual Science as a Source of Healing

Last time I took the liberty of saying a few words about the task or the significance of a theosophical branch. What I said then is really something that cannot be emphasized enough, perhaps, for those who are in the theosophical movement or who want to participate in what is called theosophy today. Nothing is more common today than opposing, than fighting against mere theory, against mere teaching, and on the other hand, again, the desire for life, for sensation and feeling, for that which is not theory and not teaching; for no time has been so caught up in theories, teachings and dogmas - without one really knowing it - as the present one.

That seems to be a strong claim, and yet I would like to maintain it, even against those who object: Isn't that the dark ages, the dark dogma, and isn't our time beyond that? You will find a well-known magazine on display this week, in which the first page talks about a book that deals with Christianity and that comes from the philosopher Eduard von Hartmann. It is not obvious enough for us today to deal with the ideas of this writing. But a well-known fighter for the current renewal of Christian ideas has expressed ideas in the “future” in connection with this writing, which do give us food for thought because they are very widespread in our present time. Jentsch says that Hartmann said in this writing something that has often been said before, but that the logical mind of Eduard von Hartmann has stated as clearly as possible once again, so that everyone now knows that one can never again deal with any theoretical or systematic, doctrinal basis of religious views or truths. The time when religion was philosophically or theologically justified is over. Today we know full well – and in saying this he expresses something that will resonate in many hearts – that all systems of thought become entangled in contradictions and that only life, looking up into a world beyond, to a divine world order, can truly interest us.

The good man does not realize that, although he rejects all other dogmatics, two or three dogmas, even if they remain merely abstract, have a certain value for him. He wants to cast off all dogmatics, and he is precisely a dogmatist of the most pronounced kind. Although one does not want to be a dogmatist, and yet one is one, without knowing how strong one is as a dogmatist. This has also led to the fact that all similar movements - be it the “Giordano Bruno League” or the “Society for Ethical Culture” - more or less stand on a strictly doctrinal point of view, that it is therefore more important to them to spread teachings. Whether they are teachings about the right moral action or about monism or about a reform of our religious education in schools, which is to be replaced by a moral education that only amounts to a certain moral dogmatics - because something has to be taught after all - it makes no difference. So the old dogmas are replaced by new ones, by the dogmas of liberalism. Everywhere it comes down to doctrine, everywhere to the content of the word.

This is not at all necessary in the theosophical movement. I wanted to emphasize this point: Whatever we teach, whatever one or the other writes or teaches in his books, may it be high truths, and may there be many people who feel addressed by such truths because they represent a world system without contradictions and so on – that is not what matters in the theosophical movement. What matters is not what we teach, what we assert, what we say, but how we live together in the theosophical movement, what kind of attitude we develop. This attitude, which we should develop and want to develop, is that in our soul lives the consciousness of spiritual activity, the consciousness that thoughts, sensations, feelings are just as real forces in the world as magnetism, electricity, light or steam power. Not the one who admits that there is truth in the things spread in our literature is a true theosophist, but the one who, together with his fellow human beings, finds himself in the ever-recurring awareness in his soul that when he thinks, feels or wills something that may not even be translated into an external action, that it will then have an effect.

And when one of us speaks to such a congregation, which brings this awareness to him, then his words are quite different from the words of any other lecturer or any other speaker. Because then you will be sitting here in the knowledge that not only your physical body, which is here, is something real, but that your feelings and emotions and your thoughts, which pass through your mind, are as present as your physical body. And when you cross the threshold with this awareness and absorb the words that are spoken here, then these words will find the way they are meant to find into the world. The words of the theosophist are not spoken for the sake of one or the other agreeing or disagreeing with them. It is not whether they are true or not that is of primary importance, but the fact that they are forces. No matter how beautiful and excellent the thoughts expressed in the words of the individual may be, this is of less importance; what is of primary importance is through which channels these thoughts pass. A theosophical lodge or branch is the starting point for numerous channels through which these thoughts, when spoken, find their way out into the whole world.

But these words will only be heard in this way if the listeners are aware of a spiritual world. Then the speaker's powers are strengthened by the consciousness of each person present; then the spiritual forces are like those in an electric battery, and they penetrate out into the world like waves and are effective wherever the opportunity arises. It is this attitude, this consciousness, this life in the teaching that is important, not the content. Our teachings are drawn from the contemplation of the great spiritual connections of existence and from the contemplation of the nature of the human being. The goal is not that we know them, but that they have an effect. And this effect is important for the reason that these thoughts are the same ones through which everything in the world has happened for millions of years, ever since there has been a time. And as true as the world has become as it is now through these thoughts, so true will the world become in the future through the same thoughts, as it should and must become.

But there is a factor that must be involved in order for the right thing to happen in the future, and this factor is called “human being”, this factor is called “knowing and conscious human being”. We can say: There was a time when the great thoughts of the world order were realized by what we call the gods. At that time, man was still completely unconscious. At that time man could not yet participate in the building of the world. You see, man is now at the beginning of the development of his consciousness. He will approach times when this consciousness will draw ever wider and wider circles. Thus he will be ever more called upon to collaborate in what the gods once did. That is why we call our theosophy 'Divine Wisdom', because we have the wisdom from it, and because we must have our share if we want to set up our construction in the future.

In the future, man will be called upon in a broader sense to participate more consciously than he does today. Just as today's society creates a moral world order for itself, so too will a time come when spiritual forces will permeate the soul of man to a much greater extent than they do today, and the rigid social order will have a much deeper, more intense meaning. And just as man today only uses the laws of nature on the surface in order to do what lives and works in industry, so a time will come when man will use the spiritual laws of the world to make our institutions. Man will gain mastery over health and disease by applying the great laws of the world. There is a divine being in man at the beginning of his development, and to bring out this divine being and make it a creative one is the goal of Theosophy or 'divine wisdom'. Theosophy does not exist to satisfy the curiosity of those who want to know something about God, but to give people the strength to fulfill their task as a divinizing being. Although it may not happen in a short period of time, we will be able to realize this more and more.

What I would now like to summarize in one sentence may seem quite peculiar to some people, but it is a truth that the occultist knows as a natural scientist knows some other truth, some external truth. There is such a truth. I have already pointed this out in the twenty-seventh issue of Lucifer-Gnosis. It is connected with health in the world. It is a truth, admittedly, in the spiritual sense, and the connection is not so obvious. Ultimately, it is absolutely true that a healthy external physical body is the result of an inner life of the spirit in truth. To express myself more clearly, but somewhat remotely: a theosophical lodge, a theosophical branch is also a source of health. As you sit here together in the attitude of mind of which I have spoken, and absorb into your consciousness those truths which are nothing other than an echo of the great world thoughts that have created the harmonies of the world, tremble and vibrate through your soul the true thoughts of the world. And just as it is true that everything physical is an effect of the spirit, it is just as true that the state of the physical will be determined by the vibrations, by the waves that now tremble through your soul. If the thoughts that stimulate the wave vibrations of your soul are healthy, then these will also stimulate the physical vibrations, and these must then be healthy. By radiating these vibrations in all directions throughout the world, we are creating a source of health. A source of health emanates from the theosophical lodges. You will not notice this recovery in your life tomorrow or the day after. But in the future you may find that health is the result of the current pursuit of truth. We build healthy bodies for future generations by allowing our souls to cultivate the truth in spiritual life. We place ourselves in the whole course of time, we place ourselves in the course of the world, if we have the right faith.

Many say, yes: What harm has materialism done us? It has brought us many powerful devices and so much knowledge and understanding of life at all naturalist and medical gatherings. You can hear so much about life there. You can hear how great the hygienic progress is and so on, how much lower the mortality rate is today than it was a century ago. All this has been brought to us by the study of natural laws, a study that works with pure matter. But you also have to see deeper. You have to see that the outside does not always correspond to the inside, and that the outside is a very deceptive indicator of the inside.

Yes, we do not want to deny that great and magnificent things have been created in our age of materialism. But who created it? Here we come to a point that teaches us the difference between what man merely thinks, what merely lives in the human mind, and what lies deep in the bottom of his soul. You must strictly distinguish these two things. You go through the world and do your daily tasks according to what you think today. But what you think today is based on a reason that is not from today. What you think today is based on a deeper soul reason that is the result of the past. Even from a purely external point of view, even the materialistic thinkers of the nineteenth century grew out of the thinking of the past. They were educated in schools that had not yet fallen prey to materialism. Where did the great teachers of materialism such as Büchner, Vogt, Moleschott learn their subject, and why do their books have such a seductive quality? It is because their school was in a time when it had not yet been so taken over by materialism. In truth, we carry within us the essence of what we were in past lives. Indian philosophy tells us with profound wisdom: What you think today, you will become tomorrow. This applies to people and to all facts and beings in the world. Today, our thinking is superficial. Today, we are what we thought in the past.

They believe that we have overcome the old. People speak of the dark, gray Middle Ages. But the first times of the Middle Ages rest as our deepest being in our soul. At that time we lived in an earlier incarnation. What we think today, we will only be in a future incarnation. We should not be surprised that we think in a materialistic way, but nevertheless have reaped fruits that are the result of earlier epochs. What we have today is only the result of an age that we are inclined to look down on with ridicule and scorn. It was out of this deep realization that the impulse arose that led to the theosophical movement in the last third of the nineteenth century.

We are now facing the fruits of earlier times and earlier ways of thinking. But those who are watching over the signs of the times know that our thoughts, what we have in our souls today, determine our future life. This future will be an ever faster and faster unfolding of life. You must be aware that life does not proceed at the same pace in all ages. All those sitting here have heard many theosophical lectures, and I may therefore often say a word that is taken from deeper wisdom. We know that besides the physical plan there is the astral plan, and he who knows the higher life also knows how to predict the course of development in this higher world and to follow the course of progress.

If we compare the period from the time of Charlemagne to the end of the eighteenth century with the period from the beginning of the nineteenth century to the beginning of the twentieth century, thus comparing a millennium with a century, we note the surprising fact that approximately the same things happened in both periods. The progress of the human wave was only ten times faster and it will be faster and faster in the time to come. Therefore, we must be prepared for the things that our thoughts bring about to become external reality in the not too distant future. This shows you the impulse from which the theosophical movement has flowed.

The recovery of the following generation should be due to our thoughts, just as we owe the progress we have made to the preceding generations. Those who look at the theosophical movement in this light may be called 'prophetic' in nature. But at all times, prophets have been, and had to be, those who really wanted to guide the course of events. For to determine what should happen in the future, on a large scale, one must first know what is lawful for that future. The great individuals who know what is lawful for the future have therefore given us the opportunity to get to know again the great laws of the world, which had been forgotten for so long, and to feel them for the spiritual and physical recovery of our race. Take this quite literally, that true thoughts have a healing physical effect, and that those thoughts, which are awakened in the theosophical lodge through our soul vibrations, are medical-medical forces that pulsate through humanity. Feel this truth, this truth of life, with all your soul and feel the importance in the theosophical movement, then you will come to another chapter and be able to grasp it.

There are many among us who say: Yes, the theosophical movement spreads a beautiful, high ethics, it spreads beautiful teachings that are consistent in themselves. But one should stick to it and not raise one's eyes and confuse people in mystical, mysterious, abstract and mental worlds. How many there are in the Theosophical Society who say: Leave us alone with the astral and mental realm, we want to develop the consciousness of unity. A certain shyness can be noticed towards what we know as the doctrine of the astral and mental. But one day it must be said: The one who wanted to exclude this teaching of these higher worlds from the theosophical movement was acting against the intentions that the great individuals, whom we call the masters, gave us. We might as well abandon the theosophical movement if we ban the teaching of the higher worlds from it. Certainly, one can speak of an ethic, of an ethical teaching today. This ethical teaching is already being introduced in schools. Ethical societies have been founded that attempt to establish and introduce general human duties without regard to this or that worldview, to this or that religious belief. But you can only establish duties based on what you know. But take a look at these teachings of duty. They are a true reflection, a perfect imprint of the material age in which we live. What you find in the way of new duties among the new enlightened ones is nothing more than the consequence of a materialistic world view, the consequence of what the eyes can see, ears hear and hands can touch. This is certainly idealism, and one can be a noble idealist in this field – without doubt. But this is the last consequence, the last outflow of a materialistic time.

And because even those who believe themselves to be idealists, and who aspire with their thoughts and feelings to a higher world and at least want to retain a dark foreboding of a higher world, because they want to start thinking, feeling and acting and not just talk, immediately fall back into materialistic habits of thought. Because there are many such people in the theosophical movement, the idea is spreading in it too: we should limit ourselves to such a materialistic ethics, to a unity consciousness that one cannot grasp and does not want to grasp because people are afraid of touching the higher worlds in a certain way.

The theosophists, who say that one should not speak of the astral and mental planes, also point out that a certain amount of theosophical truth can be spread with the mere intellect. They also want to hint at what is the deeper essence and foundation of all reality, as a divine reality underlying all realities. But to see it for themselves, to grasp it, to face it as it is, they shrink back from that. That would be just as if someone wanted to say: Yes, there is an electrical force, we want to admit it; but to apply it, to study it in order to construct electrical machines and so on, we do not want to get involved in that. That is dangerous, we could confuse ourselves, that gives the world a different picture. But such a one does not really approach the power of electricity. Rather, the right approach is taken by the one who says, “I want to get to know the power of electricity in every respect, so that I can bring it into existence and use it in the outer arrangements of men.” The first follower of the power of electricity would resemble the theosophist who says, “Let us not concern ourselves with the astral and mental worlds, but only with the consciousness of unity.” He would not apply spiritual power to the immediate present.

But if we do not want to just dream of the divine, not just have hunches, not just talk and at most feel vaguely, but actually implement it in reality, then we have to get to know it in its individual forms, as it reveals itself in the higher worlds, and then we can penetrate into the higher worlds. Just as we conquer our physical world by getting to know the individual forms of electrical power, we get to know our life as a tangible reality when we make this power our own. In the future, this power, which today is only realized in the world by universal beings, will be consciously realized and controlled by human beings.

It is not to satisfy our curiosity that we look into the spiritual world, not in vain do we seek to open the eyes of the mind and soul to those beings who do not live in the physical body, but as if from our passions and instincts and inner soul forces. It is not without reason that we rise to those beings whose body is not physical, whose body is woven from the same material as our thoughts are woven, to those beings whom we call the beings of the mental world. We rise to them in order to learn what needs to be woven into the world in which we live. That is a fundamental truth, that the spirit is always present. When you see a flower, you do not just see a physical object – today's science does not want to know anything about that: this flower is spirit, and its sensual form is only an expression of the spirit. I have said many times: if you have a surface of water and you let the water cool more and more, ice will form. Someone will now come and say: ice is real water, only in a different form. Then another person comes and says: But it is not water, it is solid and not liquid. Everyone knows that ice is condensed water, shaped by cold and differently formed. It is quite similar with the flower. In this flower you have only a differently formed spirit. Just as you can transform ice into water, so you can also dissolve the flower into its spiritual essence. Our physical world is nothing but astral and mental substance that has become too solid. All those sitting here are also mental beings and express themselves in their physical bodies in a condensed form. If you want to work for the greater good, you have to know the forces. If you want to create ice, you need to have cold and water. If you want to shape the physical world in the right way, you have to know the spirit.

You have to explore the forces of the spirit, not to satisfy our curiosity about the higher worlds and to learn all kinds of interesting things, but because we draw from them our knowledge for our practical life. What is astral today will be physical in the future; and what is mental today will be astral in the future and physical in the more distant future. When we speak of the astral plane in a theosophical lodge and allow these astral truths to permeate our soul and create vibrations in it, these souls will in the future be incarnated in people who are disposed to the astral plane. If we are then incarnated on earth again, these truths will flow out of us. What will then take physical shape through us are the things that descended into our soul as parts, as children of the astral world. We are here to bring down the laws of our work and life from the higher worlds. Therefore, the question cannot be whether one or the other likes to ascend to the higher worlds, but only whether we should and must ascend. That we should ascend, that there should come again an age which spiritualizes the world, which spreads spiritual views among mankind, this was the realization of the great beings who inspired the theosophical movement.

The age that lies behind us, the epoch in which man became material, was preceded by another. This era relied on great, exalted spiritual beings who were the teachers and guides of humanity. In ancient times, when great holy leaders guided humanity, all of these leaders were at least deeply imbued with the truths that the theosophical movement is spreading among humanity today, including the truth of the repeated incarnation of the human soul. If you imagine the relationship of the great teachers of antiquity to the masses, you will get an idea of the way of teaching in ancient times. Think back to those times and to the great advanced individuals who looked into the mysterious, secret structure of the world, which was closed to the eyes of others - as St. John expresses it in the Apocalypse. They spoke to people in a pictorial form that they could not yet grasp with their minds, but which they had to be prepared for in order to grasp with their minds in later incarnations. And that led to the form of language that was spoken at that time, to the language of legends, myths and fairy tales.

This is where you are sitting today. But all your souls were once embodied in those distant times, all your souls listened to one of the great teachers of the distant past as he told the fairy tales. These fairy tales were not of the same kind as those conceived from light, superficial fantasy, as today's are, but in these fairy tales the great truth of existence lived and breathed. And even if the truth was not expressed conceptually in them, it was not the conceptual that descended into your souls with the figures and persons of the fairy tale, but rather the intuitive perception. The fairy tales that you read in the Grimm's Fairy Tale Collection mostly contain such teachings of wisdom. When they were absorbed into the human soul, you learned them in such a way that today you are able to grasp the truths that were once contained in the fairy tale. It is the greatest untruth to say that fairy tales contain no truths. They contain the most ancient truths of the human race. The soul that allows the fairy tale to flow into it receives the seed of feeling for the truth, which later unfolds. In our youth, because everything in the world must repeat itself that has been there in the past, we must briefly relive those souls and states of mind that we went through in earlier times when we heard the eternal words of the saints of humanity. And when today a mother tells her child a fairy tale from the treasure of ancient times, then truth flows into the soul of the child. Thus the child is repeatedly prepared for his later age, when he is then able to absorb these truths with his mind.

If we look at it this way, we understand the course of time. We hear about the time that we have described, when the great mysteries of humanity were given, down to our time. Our time should become great through what man himself can produce. It had to gradually develop out of what was wrapped up in fairy tales, just as a child develops into greatness and independence.

It was good that humanity referred to itself, to its own soul, for a while. That is a middle state. And what has it led to? It has led to the saying: we cannot know anything about the beyond. We know nothing about what first opens up beyond death. It is a great immodesty to speak like that. Not those who know nothing about it can speak about it, but those who know something about it. Those who have correctly understood the theosophical movement in its deepest essence have also tried to grasp the right thing through this feeling. The insistence on itself has inevitably led man to ignorance. In the beginning, man's intellect sees only what lies on this side of death. So when he looks at himself, he cannot know anything of what lies beyond death. But they will get used to listening to the teachers who have already crossed the threshold of death in this life and who know how to tell about this life from their own experience.

What is happening here is giving rise to a new modesty. It is not immodesty when those who speak for the Theosophical Society emphasize time and again: “We do not speak our wisdom, no, we speak not our wisdom, we speak that which the great leaders and sages of humanity still teach us today. We do not speak of masters because we presume to draw the higher truths from ourselves, from our own source. We sit at the feet of the masters because we know that as long as we insist on our own rightness, as long as we do not make ourselves disciples of the masters, we must remain at the “I do not know” level. Out of this humility, we do not express our own thoughts. I speak through that which we want to inspire in the world, I speak the wisdom of the great, superior, wise guides who have left our stage of development behind them. And we try in every way to hear the voice of these masters. That is why teachings such as those in “Light on the Path” have been spread as the golden teachings of the theosophical movement. That sentence

> Before the Masters can speak the voice, the wounding must be unlearned.

becomes our guiding principle. We try to unlearn the wounding. We try to break off the tip of each of our thoughts that wounds, because we know that words that hurt others reflect badly on the Word of the Master. Sharp thoughts that hurt reflect badly on the Master's words. But when our heart opens up like a bell flower, when our words are soft and mild and do not wound, then the voice of the masters, the word of the masters, goes through us purely and brightly like a bell.

You will hear the voice of the master when you can pass through the words that do not wound without resistance. Then you will hear the words of the master. Through such thoughts the thoughts of the masters flow. And when a person behaves in this way, the voice of the masters resounds through him, through what he thinks and says. The “masters of the harmony of thoughts and feelings” become audible to him. Those who have a true relationship with the Master speak in this sense. Only in this sense may they speak. Otherwise their word is not truth, but deception and falsehood. Everything that is brought as a message from the Master in any other sense is not true. It is true, however, that the thoughts and impulses of higher beings flow through the theosophical movement, if we do not want to spread our thoughts but make ourselves the instrument of those who today want to rekindle spiritual life in the world.

*From the Questions and Answers*

*Can one cultivate the art of listening to the inner voice while out in nature?*

The school of solitude in nature is very important. Most people cannot associate any true sensation with what was once called “silence in the forest”. And yet there is something very significant behind it. Imagine a very loud sound becoming weaker and weaker, and then imagine it falling completely silent. Otherwise, think of nothing. Then you will hear nothing around you. Imagine the same with light. You see light. The light grows dimmer and dimmer; then you see darkness. And yet, the darkness is not nothing. Darkness is as positive a sensation as whiteness. But you see, the nothingness of hearing and seeing is caused by the gradual weakening of light and sound. The complete darkness and soundlessness has occurred gradually. Ask yourself now, could this weakening and weakening of the sound not be continued even further? Below this nuance, down to where it is even quieter than when you hear nothing. In ordinary life, everyone admits this. One who always and always spends his money has nothing; but he can still have even less. He can get into debt. Then he has even less than nothing. When the tone goes deeper and deeper, you come to the point where you hear the tone again on the other side of nature. But first you have to learn to live the voice. In the beginning, this can be felt as a mood. If you did such exercises, you would already find that on the other side of the mental world, the new day is born for spiritual ears. Those who can do this are on the right track. A lot can be achieved with it. In our cities, however, it is almost impossible. It is easy in nature, where spring really greens, where the trees, the leaves and the forest look different every day. It is not for nothing that the occult sites where culture was cultivated were located in nature.

*Are plant colors audible? I read a sentence from Stifter: “I heard the blue color of the flower.*

Sounds in colors, and not just colors in sounds, also appear to have a less extensive sensitivity. This goes even further, that when another 'I' is pronounced, certain people have a certain color in their consciousness. The beginning of the Ninth Symphony has already been recomposed in colors. The physiologist Nussbaumer has studied this, as have French physiologists.

*Do cities also have certain colors?*

Yes, Berlin is gray, Vienna is red. The Gothic church is a piece of music in the astral, a sound structure in the mind.