Awareness - Life - Form
GA 89
Private instruction, Berlin-Schlachtensee, summer 1903
Part II: 4. The First, Second and Third Logos
[The first part of the text is missing.]
When the selfless stream in two cyclic outpourings returns to its starting point and matter dissolves again, nothing has happened except that it has been enriched as it returns to its origin. It is only by taking in and overcoming the selfish stream that the selfless stream will develop such powerfully vibrant strength that it will have to go beyond itself, that is, beyond the cosmic circle which is the first encounter of the two streams. Something new will be born as selflessness disintegrates, a new region, called forth from it: para nirvana, which is negative matter, for, in contrast to matter, which is held within the cosmic circle due to attraction, it spreads outside it. It helps to understand the process if you think of a pendulum swing. The pendulum, swinging forward, will immediately swing back again, and unless there are obstacles in its way it will swing so hard that it goes beyond its starting point, just as a cart rolling forward cannot stop suddenly but must continue to roll on for some distance.
Following this preparation and the evolution of matter in stages, the material constituents for the creation of planets would be produced, but planetary life could not yet arise. Thus the Logos could not remain in para nirvana; it had to go back, and on the way back created the mahapara nirvana region. From here, the Logos had to make a sacrifice and begin the cycle through matter again, so that other life might arise—apart from itself but out of itself.
All life in manifold forms has arisen from oneness, the one Logos. The manifoldness lies hidden within it, as yet unseparated, undifferentiated. As the Logos becomes recognizable, perceiving itself as self, it emerges from the absolute, from the state of no differentiation, and creates the non-self, its mirror image, the second Logos. It ensouls this mirror reflection and gives it life; it is its third aspect, the third Logos.
The first Logos, the undifferentiated, with life and form in oneness within it, would thus have to be seen as the Father. Time began with its existence; it separated off its mirror reflection, the form, the feminine, which it filled with its life—the second Logos; and this ensoulment gave rise to the third Logos as Son, enlivened form. Thus all religions thought of their god in threefold form—as father, mother and son. Thus Uranos and Gaia, maternal earth; Chronos, time, came from her womb as son; Osiris, Isis and Horus, and so on.
The sacrifice of the Logos is: The spirit descends into matter, ensouls its mirror reflection, and with this the world of living forms is given its existence, with all of them living separate existences and going through the cycle of evolution, to be at one with the Logos again as individual entities that have reached the highest level of development, with the Logos receiving the riches of experience through them. If it had not poured itself out to give life to all these forms, there would be no independent growth and development. All movement, all genesis, would have no life of its own; it would merely move and stir according to the god’s directions.
Just as a human being is interested only in what is unknown to him, in the individual aspect of the human being, whilst anything he is able to calculate and understand leaves him indifferent, so the Logos, too, can take delight only in life that develops independently, life that comes forth from it, for which it sacrifices and gives itself.
There began the process of the evolution of matter, in which the qualities of the essence are reflected and effective, until these mirror reflections begin their own activity as separate forms, gradually making matter more and more spiritual and ensouled, until it will again be one with the entity atman, budhi, manas ... [gap]
First of all the cosmic foundation was created when the two qualities—selfishness and selflessness of the first Logos—came together. Through the second stream in this, guided by harmony, atomistic essence was created. This enveloped itself in mother substance, which was already extant, and the creation of atoms ensued.84See ref. 68. These atoms, with their outer shells of varying density, step by step created the matter which could then serve the second Logos, the mirror reflection of the first, as a medium to give its mirror reflection over to it. The second Logos then flowed into this matter, which on its first, nirvana level was so subtle in consistency that it could flow through it without hindrance and without being changed. It then entered into the budhi region; here it was stopped, and even though selflessness is so strong in this region that it does not seek to hold the Logos fast in its realm, it does lay claim to it for its whole cosmos. Here the Logos’ sacrifice began; the voice, the sound came forth from it: it wanted to enliven matter with its spirit, that its thoughts should exist as independent forms. This realm, where divine thought became sound and voice,85See also the two esoteric lessons given in Berlin on 18 December 1906 and Hamburg on 11 February 1907 in Aus den Inhalten der esoterischen Stunden GA 266/1. These concepts were also used in early Christian Gnosis, see G. R. S. Mead, note 81. in the budhi sphere, was the divine realm of the Middle Ages. Enveloped in budhi, the Logos then flowed into the mental region, which consisted of the arupa and rupa levels; the world of divine thought poured in, with exemplary ideas surging and mingling. Here the exemplary idea was created of what later would be separate entity, still resting in the Logos in the budhi sphere. This arupa level of the mental sphere was Plato’s world of ideas, the world of medieval rationality. At the arupa level these ideas assumed their first configurations. As divine genii they began their separate existence, floating and interpenetrating still, being entities of a like kind. It was the medieval realm of heaven.
These spiritual entities then entered into the astral sphere; here, enveloped in denser matter, sensation awoke from touch; only now did they feel themselves to be separate entities, sensing the separation. It was the elemental world. Following descent to the ether sphere this sensation was pushed from the inside to the outside, it swelled up, expanded and grew because of the etheric vegetative power, and was then enclosed by physical matter and crystallized, for here the selfish principle was still seeking with all its power to be set limits. Sentience is thus shut up in the mineral world, with the divine ideas sleeping in sublime peace in the virginal rock. Stone—a frozen divine thought: ‘The stones are dumb. I have put the eternal creator word into them that it may lie hidden; virginal and bashfully they hold it enclosed within them.’86The formula may be found in Rudolf Steiner’s Rosicrucian and Moorish ritual. See Zur Geschichte und aus den Inhalten der erkenntniskultischen Abteilung der Esoterischen Schule 1904–1914, GA 265. This is an ancient druid saying, a prayer. In medieval times, ether and physical world or mineral world were called microcosm or small world.
Streaming in, the Logos surrounded itself with progressively denser vestments until it learned to define its limits firmly in rock. Stones are dumb, however, unable to reveal the eternal creator word. The rigid physical shell had to be cast off again; it remained behind in its world, whilst the crystalline forms in their soft ether vestment were able to expand, growing from the inside, that is, able to live. For life was growth; stone became plant. Ascending further the Logos also shed this ether vestment and came to the sphere of astral sensation. Here, activity developed through interaction between touch and sensory perception; sentient animal existence configured itself in a living way out of sentience and active will. It then gradually developed its organs of perception, with the impetus from outside acting inwards as sensation. The types evolved. On transition into the mental realm this sentience perceived itself, and the human level was reached with self-awareness.
From the cosmic point of view the Logos would descend most deeply into matter on streaming into the mineral world and begin its ascent on casting off the first outer vestment. From the human, anthroposophocentric point of view, which the ancient druids held, among others, the spirit resting in the chaste rock would be a sublime level of existence. Untainted by selfish intent, the stone obeys only the law of causality. For human beings on the lower mental level of development, which is where we are now, the rock would be a symbol for higher development. Going through lower kamic passions and errors we would develop to an etheric plant existence, living and growing from inside in a selflessly self-evident way, later to live in our causal body, untouched by anything external, resting in ourselves, pure spirit, just as the crystallized spirit rests enclosed in the rock.
The second Logos as mover and quickener of matter, in which it is enclosed, has only come as far as the lower mental sphere. The sentient animal has in self-awareness reached the human level of existence. It is able to relate the outside world to its individual nature, perceiving itself. Thus far, nature led and guided the human being; here it leaves him alone and in freedom. The further development of the human being now depends solely on his will. He must make himself the vessel, shedding the outer vestment of the lower mental sphere, so that he may now receive the inflow of the first Logos, just as a seed opens and waits for the impregnation without which it will not be able to grow and bear fruit.
The first Logos is the eternal principle in the universe, the unalterable law according to which the heavenly bodies move in their orbits; it is the basis of all things. Individual forms are subject to annihilation and change. We perceive colours through our ability to see that may look different to a different ability to see. The solid external object, held together in its specific form by its parts, may vanish at a particular degree of heat. Its parts may dissolve, but the law according to which it came into existence will remain; it is eternal. Thus the whole universe moves according to eternal laws. The first Logos flows in it, spread abroad. The human being must rise to it with his will. He must develop the selfless lower inner sense organ (antahkarana) in himself. In pure contemplation he must perceive this eternal, unalterable law in all that is transitory, must learn to distinguish between anything that is transitory, having assumed a particular form, and the core of his being, must take what is seen into himself as thought and guard it. He thus gradually comes to know the unreal nature of the world of phenomena. Thought becoming real to him, he gradually ascends to the arupa level, living in the world of pure thought. Multiplicity dissolves for him, merging into oneness, he feels at one with the universe. He will then have risen so high that he is able to receive the inflowing first Logos directly, as intuition. It was not a single soul, however, which thus came to the single individual. No, it was the All Soul, the soul of Plato and others in which he had a part, coming to be at one with them in his thoughts. Step by step the higher human being evolved from the kamic one.
At the turning point where the human being was thus meant to ascend in freedom, using his will, he needed guidance. In the third race of the fourth round, in the Lemurian age, the sons of manas therefore descended, letting themselves be incarnated to serve as guides. The simple process of counting, of understanding number, initiated mental development, thus separating the thinking human being from the animal which was merely sentient.
Der erste, zweite und dritte Logos
[Der Anfang der Ausführungen fehlt.]
Wenn nun der selbstlose Strom in zwei zyklischen Ausströmungen wieder zu seinem Ausgangspunkt zurückkehrt und die Materie sich wieder auflöst, so ist nichts geschehen, als daß sie bereichert zu ihrem Ursprung zurückkehrt. Nur durch die Aufnahme und Überwindung der selbstischen Strömung wird die selbstlose Strömung eine solche starkschwingende Kraftentwicklung entfalten, daß sie über sich selbst, das heißt über den kosmischen Kreis, der das erste Treffen der beiden Strömungen bildet, hinausschwingen muß. Es wird im Auseinanderfließen der Selbstlosigkeit ein Neues geboren werden, aus ihr hervorgerufen, eine neue Region: Paranirwana, die negative Materie, weil sie im Gegensatz zur Materie, die innerhalb des kosmischen Kreises durch Anziehung festgehalten wird, außerhalb sich ausbreitet. Man kann sich den Vorgang klarmachen, wenn man sich die Pendelschwingung vorstellt. Das vorwärtsschwingende Pendel wird sogleich rückwärts zurückschwingen und muß, wenn es nicht auf seinem Wege durch Hindernisse aufgehalten wird, in so starke Schwingung geraten, daß es über seinen Ausgangspunkt hinausgeht - so wie auch ein vorwärtsrollender Wagen nicht plötzlich anhalten kann, sondern noch eine Strecke weiterrollen muß.
Mit dieser Vorbereitung und stufenweisen Entwicklung der Materie wären nun die stofflichen Bestandteile zu einer Planetenbildung geschaffen, aber das Planetenleben selbst kann noch nicht entstehen. So konnte der Logos nicht in Paranirwana verweilen, er mußte zurück, und auf diesem Rückweg bildete er die Mahaparanirwana-Region. Von hier aus mußte der Logos das Opfer bringen und wieder den Kreislauf durch die Materie beginnen, damit noch anderes Leben, außer ihm, aber aus ihm heraus entstehen konnte.
Alles Leben in mannigfaltigen Formen ist aus der Einheit, dem einen Logos hervorgegangen. In ihm ruht alle Mannigfaltigkeit noch ungeschieden, undifferenziert verborgen. So wie er erkennbar wird, sich als Selbst wahrnimmt, tritt er aus dem Absoluten, aus dem Unterschiedslosen heraus und schafft das Nicht-Selbst, sein Spiegelbild, den zweiten Logos. Dieses Spiegelbild beseelt und belebt er, es ist sein dritter Aspekt, der dritte Logos.
So wäre der erste Logos das Undifferenzierte, in dem Leben und Form ungeschieden ruhen, als der Vater zu betrachten. Mit seinem Dasein beginnt die Zeit; er trennt sein Spiegelbild von sich ab, die Form, das Weibliche, das er mit seinem Leben erfüllt, der zweite Logos; und aus dieser Beseelung geht der dritte Logos als Sohn, als belebte Form hervor. So haben sich alle Religionen ihren Gott in dreifacher Gestalt gedacht, als Vater, Mutter und Sohn. So Uranos und Gäa, die mütterliche Erde; und Kronos, die Zeit, ist als Sohn aus ihrem Schoße hervorgegangen; Osiris, Isis und Horus und so weiter.
Das Opfer des Logos ist: Der Geist steigt hernieder in die Materie, beseelt sein Spiegelbild, und damit ist auch der Welt belebter Formen ihr Dasein gegeben, die alle ihr Sonderdasein führen und den Zyklus der Evolution durchmachen, um als höchstentwickelte Individualitäten wieder eins mit dem Logos zu werden, der durch sie den Erfahrungsreichtum empfängt. Hätte er sich nicht ausgegossen, um alle diese Formen zu beleben, so würde es kein selbständiges Wachsen und Werden geben. Alle Bewegung, alles Entstehen würde kein Eigenleben haben, es würde sich nur regen und bewegen nach der Direktion des Gottes.
So, wie den Menschen nur das Unbekannte, das Individuelle an dem Menschen interessiert und ihn alles, was er berechnen und verstehen kann, gleichgültig läßt, so kann auch der Logos nur an selbständig sich entwickelndem Leben seine Freude haben, das aus ihm hervorgeht, für das er sich opfert und hingibt.
Es beginnt der Entwicklungsprozeß der Materie, in welcher sich die Qualitäten des Wesens abspiegeln und wirksam sind, bis diese Spiegelbilder als abgetrennte Formen selbst ihre Tätigkeit beginnen und so die Materie immer mehr vergeistigen und beseelen, bis sie wieder eins wird dem Wesen Atma, Budhi, Manas ... [Lücke]
Zuerst war die kosmische Grundlage durch das Zusammentreffen der beiden Eigenschaften Selbstigkeit und Selbstlosigkeit des ersten Logos geschaffen. Durch die zweite Strömung derselben, durch Harmonie geleitet, bildete sich die atomistische Essenz. Diese umhüllte sich mit der schon vorhandenen Muttersubstanz, und es kam die Atombildung zustande. Diese Atome, mit ihren Hüllen von verschiedenen Dichtigkeitsgraden, bildeten nun stufenweise die Materie, welche dem zweiten Logos, der das Spiegelbild des ersten ist, als Medium dienen konnte, um sein Spiegelbild derselben abzugeben. Der zweite Logos strömt nun in diese Materie, die auf ihrer ersten, der Nirwana-Stufe, von so feinster Beschaffenheit ist, daß er ungehindert und unverändert durch sie hindurchströmen kann. Er gelangt nun in die Budhi-Region; hier wird er aufgehalten, und wenn auch die Selbstlosigkeit in dieser Region so stark ist, daß sie den Logos nicht für ihr Reich festhalten will, so beansprucht sie ihn doch für ihren ganzen Kosmos. Hier beginnt nun das Opfer des Logos, die Stimme, der Ton geht aus ihm hervor: er will mit seinem Geiste die Materie beleben, daß seine Gedanken als selbständige Formen ihr Dasein haben sollen. Hier, wo der göttliche Gedanke Ton und Stimme wird, in der Budhi-Sphäre, ist für das Mittelalter das göttliche Reich. Mit Budhi umhüllt, strömt nun der Logos in die mentale Region, die sich in die Arupa- und Rupastufe teilt; hier hinein ergießt sich nun die göttliche Gedankenwelt, die vorbildlichen Ideen wogen durcheinander. Was später Sonderwesenheit wird und in der Budhi-Sphäre noch im Logos eingeschlossen ruht, wird hier als vorbildliche Idee ins Dasein gerufen. Diese Arupastufe der mentalen Sphäre ist die Ideenwelt Platos, die Vernunftwelt des Mittelalters. Auf der Arupastufe nehmen diese Ideen ihre ersten Gestalten an. Als göttliche Genien beginnen sie ihr Sonderdasein und schweben durcheinander, sie durchdringen einander noch als gleichartige Geistwesen. Es ist das himmlische Reich des Mittelalters.
Diese Geistwesen kommen nun in die astrale Sphäre; hier, mit einem dichteren Stoffe umhüllt, erwacht durch die Berührung die Empfindung; sie empfinden sich jetzt erst als Sonderwesen, sie fühlen die Trennung. Es ist das elementare Reich, die Welt des Elementalen. Hinabgestiegen in die Äthersphäre wird diese Empfindung von innen nach außen gedrängt, sie quillt auf, dehnt sich und wächst durch die ätherische vegetabilische Kraft, um dann von der physischen Materie eingeschlossen und kristallisiert zu werden, weil hier das Selbstische noch in voller Kraft nach Begrenzung strebt. So ist die Empfindung im Mineralreich eingeschlossen und die göttlichen Ideen schlafen in erhabener Ruhe im keuschen Gestein. Der Stein — ein eingefrorener Gottesgedanke: «Die Steine sind stumm. Ich habe das ewige Schöpferwort in sie gelegt und verborgen; keusch und schamvoll halten sie es in sich beschlossen.» So lautet ein alter Druidenspruch, eine Gebetsformel. Äther- und physisches Reich oder Mineralreich werden im Mittelalter Mikrokosmos oder das kleine Reich genannt.
Beim Einströmen hat der Logos sich mit immer dichteren Hüllen umgeben, bis er im Gestein gelernt hat, sich fest zu begrenzen. Die Steine sind jedoch stumm, sie können das ewige Schöpferwort nicht offenbaren. Die starre physische Hülle muß wieder abgeworfen werden; sie bleibt in ihrem Reich zurück, während nun die kristallischen Formen in ihrer weichen Ätherhülle sich ausdehnen, von innen heraus wachsen, das heißt leben können, denn Leben ist Wachstum; der Stein wird zur Pflanze. Und weiter aufsteigend streift der Logos auch diese Ätherhülle ab und kommt an die astrale Empfindungssphäre. Hier entfaltet sich durch Wechselwirkung der Berührung und Wahrnehmung die Tätigkeit; lebendig gestaltet sich aus Empfindung und Wollen das empfindende Tierdasein. So baut es sich, indem der Anstoß von außen als Empfindung nach innen wirkt, nach und nach seine Wahrnehmungsorgane aus. Es formen sich die Typen. Übergehend in das mentale Reich nimmt diese Empfindung sich selbst wahr, und mit dem Ich-Bewußtsein ist die Menschheitsstufe erreicht.
Vom kosmischen Standpunkt wäre mit dem Einströmen des Logos ins mineralische Reich sein tiefster Niederstieg in die Materie erreicht und mit dem Abwerfen der ersten Hülle das Aufwärtssteigen des Logos begonnen. Vom Standpunkt des Menschen aber gesehen, im anthropozentrischen Sinn, wie ihn unter anderem auch die alten Druidenpriester annahmen, wäre das Ruhen des Geistes im keuschen Gestein eine erhabene Daseinsstufe. Unberührt von selbstischem Wollen gehorcht der Stein einzig dem Kausalitätsgesetze. Für den Menschen auf der unteren mentalen Stufe, auf der wir jetzt stehen, wäre das Gestein ein Symbol zu höherer Entwicklung. Durch niedere kamische Leidenschaften und Irrungen hindurch entwickeln wir uns zu ätherischem Pflanzendasein, leben und wachsen von innen heraus in selbstloser Selbstverständlichkeit, um später in unserem Kausalkörper zu leben, unberührt von allem Außen, als reiner Geist in uns selbst beruhend, wie der kristallisierte Geist eingeschlossen im Gestein ruht.
Der zweite Logos, als Beweger und Beleber der Materie, in der er einschlossen ist, ist nur bis zur unteren mentalen Sphäre gelangt. Das empfindende Tier hat durch das Ich-Bewußtsein die menschliche Daseinsstufe erreicht. Es vermag die äußere Welt in Beziehung zu seiner Persönlichkeit zu bringen, es nimmt sich selbst wahr. So weit hat ihn die Natur geführt und geleitet, hier läßt sie ihn allein und in Freiheit. Die weitere Entwicklung des Menschen hängt nun einzig von seinem Willen ab. Er muß sich selbst zu dem Gefäß machen, die äußere Hülle der niederen mentalen Sphäre abstreifen, damit er nun die Einströmung des ersten Logos empfangen kann, wie das Samenkorn sich öffnet und der Befruchtung harrt, ohne die es nicht wachsen und Frucht tragen kann.
Der erste Logos ist das Ewige in dem All, das unveränderliche Gesetz, nach dem sich die Gestirne in ihren Bahnen bewegen, das allen Dingen zugrundeliegt. Die einzelnen Formen sind der Vernichtung und Veränderung unterworfen. Wir nehmen mit unserem sinnlichen Sehvermögen Farben wahr, die einem anderen Sehvermögen anders erscheinen können. Der äußerliche, feste Gegenstand, der durch seine Teile in der bestimmten Form zusammengehalten wird, kann bei einer gewissen Wärmetemperatur verschwinden, seine Teile können sich auflösen, aber das Gesetz, nach dem er geworden, bleibt und ist ewig. So bewegt sich das ganze Weltall nach ewigen Gesetzen, der erste Logos strömt ausgebreitet in ihm. Zu ihm muß der Mensch sich mit seinem Willen erheben. Er muß die selbstlose niedere Seelenerkenntnis (Antahkarana) in sich entwickeln. Er muß durch reine Betrachtung dieses ewige unwandelbare Gesetz in dem Vergänglichen wahrnehmen, er muß unterscheiden lernen, was nur vorübergehende Erscheinung in einer bestimmten Form und was sein Wesenskern ist, er muß das Geschaute als Gedanke in sich aufnehmen und bewahren. So lernt er allmählich das Unreale der Erscheinungswelt kennen, der Gedanke wird ihm das Reale, er steigt allmählich empor zu der Arupastufe, er lebt in der reinen Gedankenwelt. Das Viele löst sich ihm auf und geht ihm unter in der Einheit, er fühlt sich Eins mit dem All. So hat er sich denn so hoch erhoben, daß er die Einströmung vom ersten Logos unmittelbar als Intuition empfangen kann. Aber nicht jedem einzelnen strömt so eine Einzelseele ein, nein, es ist die All-Seele, es ist die Seele Platos und anderer, an der er teilhat, mit denen er eins in Gedanken wird. Stufenweise entwickelt sich aus dem kamischen der höhere Mensch.
An diesem Wendepunkt, wo er in Freiheit durch seinen Willen sich emporringen soll, bedarf er des Lehrers, und darum waren in der dritten Rasse der vierten Runde, der lemurischen Zeit, die Söhne des Manas heruntergestiegen und ließen sich inkarnieren, um als Führer zu dienen. Mit dem einfachen Zählen schon, mit dem Verständnis für die Zahl begann die mentale Entwicklung und schied den denkenden Menschen von dem nur sinnlich empfindenden Tier.
The First, Second, and Third Logos
[The beginning of the explanation is missing.]
When the selfless stream returns to its starting point in two cyclical outflows and matter dissolves again, nothing has happened except that it returns enriched to its origin. Only by absorbing and overcoming the selfish stream will the selfless stream develop such a powerful vibrational force that it must swing beyond itself, that is, beyond the cosmic circle that forms the first meeting of the two streams. In the flowing apart of selflessness, something new will be born, brought forth from it, a new region: Paranirvana, the negative matter, because, in contrast to matter, which is held within the cosmic circle by attraction, it spreads outwards. One can understand the process by imagining the swing of a pendulum. The pendulum swinging forward will immediately swing back, and unless it is stopped by obstacles in its path, it will swing so strongly that it will go beyond its starting point—just as a car rolling forward cannot stop suddenly, but must continue rolling for a distance.
With this preparation and gradual development of matter, the material components for planetary formation would now have been created, but planetary life itself cannot yet arise. Thus, the Logos could not remain in Paranirvana; it had to return, and on this return journey it formed the Mahaparanirvana region. From here, the Logos had to make the sacrifice and begin the cycle through matter again so that other life, besides itself, but arising from it, could come into being.
All life in manifold forms has arisen from the unity, the one Logos. In it, all diversity still rests undivided, undifferentiated, hidden. As it becomes recognizable, perceiving itself as self, it emerges from the Absolute, from the undifferentiated, and creates the non-self, its mirror image, the second Logos. It animates and enlivens this mirror image; it is its third aspect, the third Logos.
Thus, the first Logos would be the undifferentiated, in which life and form rest undifferentiated, to be regarded as the Father. With his existence, time begins; he separates his mirror image from himself, the form, the feminine, which he fills with his life, the second Logos; and from this animation, the third Logos emerges as the Son, as the animated form. Thus, all religions have conceived of their God in threefold form, as Father, Mother, and Son. Thus Uranus and Gaia, the maternal Earth; and Cronus, Time, emerged from her womb as the Son; Osiris, Isis, and Horus, and so on.
The sacrifice of the Logos is: the spirit descends into matter, animates its reflection, and thus also gives existence to the world of animated forms, all of which lead their own special existence and go through the cycle of evolution in order to become one again with the Logos as highly developed individualities, who through them receives a wealth of experience. Had he not poured himself out to animate all these forms, there would be no independent growth and becoming. All movement, all creation would have no life of its own; it would only stir and move according to the direction of God.
Just as humans are only interested in the unknown, the individual in humans, and are indifferent to everything they can calculate and understand, so too can the Logos only take pleasure in independently developing life that emerges from it, for which it sacrifices and gives itself.
The process of development of matter begins, in which the qualities of the being are reflected and effective, until these reflections themselves begin their activity as separate forms and thus increasingly spiritualize and animate matter, until it becomes one again with the being Atma, Budhi, Manas ... [gap]
First, the cosmic foundation was created by the convergence of the two qualities of selfhood and selflessness of the first Logos. Through the second current of the same, guided by harmony, the atomistic essence was formed. This enveloped itself with the already existing mother substance, and atomic formation came about. These atoms, with their shells of varying degrees of density, now gradually formed the matter that could serve as a medium for the second Logos, which is the mirror image of the first, to reflect its image of the same. The second Logos now flows into this matter, which, at its first stage, the Nirvana stage, is of such a fine nature that it can flow through it unhindered and unchanged. It now reaches the Budhi region; here it is held back, and even though the selflessness in this region is so strong that it does not want to hold the Logos for its realm, it nevertheless claims it for its entire cosmos. Here begins the sacrifice of the Logos; the voice, the sound, emanates from him: he wants to enliven matter with his spirit, so that his thoughts may exist as independent forms. Here, where the divine thought becomes sound and voice, in the Budhi sphere, is the divine realm for the Middle Ages. Enveloped in Budhi, the Logos now flows into the mental region, which is divided into the Arupa and Rupaspheres; here the divine world of thought pours forth, the exemplary ideas surging together. What later becomes a special being and still rests enclosed in the Logos in the Budhi sphere is called into existence here as an exemplary idea. This Arupa stage of the mental sphere is Plato's world of ideas, the world of reason of the Middle Ages. At the Arupa stage, these ideas take on their first forms. As divine geniuses, they begin their special existence and float around, still interpenetrating each other as similar spirit beings. It is the heavenly realm of the Middle Ages.
These spirit beings now enter the astral sphere; here, enveloped in a denser substance, sensation awakens through contact; only now do they perceive themselves as separate beings, they feel the separation. This is the elemental realm, the world of the elementals. Descending into the etheric sphere, this sensation is pushed from within to without, it swells, expands, and grows through the etheric vegetative force, only to be enclosed and crystallized by physical matter, because here the ego still strives with full force for limitation. Thus, the sensation is enclosed in the mineral kingdom, and the divine ideas slumber in sublime tranquility in the chaste rock. The stone — a frozen thought of God: “The stones are mute. I have placed the eternal word of the Creator in them and hidden it; chaste and bashful, they keep it locked within themselves.” This is an old Druidic saying, a form of prayer. In the Middle Ages, the etheric and physical realms, or the mineral kingdom, were called the microcosm or the small realm.
As it flowed in, the Logos surrounded itself with increasingly dense shells until it learned to limit itself firmly in rock. However, stones are mute; they cannot reveal the eternal word of the Creator. The rigid physical shell must be cast off again; it remains behind in its realm, while the crystalline forms in their soft etheric shell expand, grow from within, that is, are able to live, for life is growth; the stone becomes a plant. And ascending further, the Logos also sheds this etheric shell and reaches the astral sphere of sensation. Here, through the interaction of touch and perception, activity unfolds; the sentient animal existence takes shape from sensation and will. Thus, as the stimulus from outside acts inwardly as sensation, it gradually develops its organs of perception. Types are formed. Passing into the mental realm, this sensation perceives itself, and with the consciousness of the self, the human stage is reached.
From a cosmic point of view, with the influx of the Logos into the mineral kingdom, its deepest descent into matter would have been reached, and with the shedding of the first shell, the upward ascent of the Logos would have begun. From the human point of view, however, in the anthropocentric sense, as assumed by the ancient Druid priests, among others, the resting of the spirit in chaste rock would be a sublime stage of existence. Untouched by selfish will, the stone obeys only the law of causality. For humans on the lower mental level where we now stand, the rock would be a symbol of higher development. Through lower chemical passions and errors, we develop into ethereal plant existence, living and growing from within in selfless naturalness, in order to later live in our causal body, untouched by everything external, resting as pure spirit within ourselves, like the crystallized spirit enclosed in rock.
The second Logos, as the mover and animator of the matter in which it is enclosed, has only reached the lower mental sphere. The sentient animal has reached the human stage of existence through self-consciousness. It is able to relate the outer world to its personality; it perceives itself. Nature has led and guided it this far, and here it leaves it alone and free. The further development of the human being now depends solely on its will. It must make itself into a vessel, shed the outer shell of the lower mental sphere, so that it can now receive the inflow of the first Logos, just as the seed opens and awaits fertilization, without which it cannot grow and bear fruit.
The first Logos is the eternal in the universe, the unchanging law according to which the stars move in their orbits, which underlies all things. Individual forms are subject to destruction and change. With our sensory vision, we perceive colors that may appear different to another form of vision. The external, solid object, held together by its parts in a specific form, can disappear at a certain temperature, its parts can dissolve, but the law according to which it came into being remains and is eternal. Thus, the entire universe moves according to eternal laws, the first Logos flowing out into it. Man must rise to it with his will. He must develop the selfless lower soul consciousness (Antahkarana) within himself. Through pure contemplation, he must perceive this eternal, unchanging law in the transitory; he must learn to distinguish between what is only a temporary appearance in a certain form and what is his essential core; he must take in and preserve what he has seen as a thought within himself. In this way, he gradually learns to recognize the unreality of the phenomenal world; the thought becomes real to him; he gradually ascends to the Arupa stage; he lives in the pure world of thought. The manifold dissolves and sinks into unity for him; he feels at one with the All. He has thus risen so high that he can receive the inflow from the first Logos directly as intuition. But it is not an individual soul that flows into each individual; no, it is the All-Soul, it is the soul of Plato and others, in which he participates, with whom he becomes one in thought. Gradually, the higher human being develops from the kamic.
At this turning point, where he must strive upward in freedom through his own will, he needs a teacher, and that is why in the third race of the fourth round, the Lemurian period, the sons of Manas descended and incarnated to serve as guides. With simple counting, with the understanding of numbers, mental development began and separated thinking humans from animals, which only perceive through their senses.