The Etheric Heart Organ

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1 The Etheric Heart Organ There is an interesting aspect to spiritual development which can be met on the path given by Rudolf Steiner. This aspect is addressed in Knowledge of the Higher Worlds. It is arrived at by following the exercises and soul-spiritual practices which are needed in order to evolve the formation of astral organs for higher cognition. In this book these organs are called the lotus flowers. The exercises and practices are well depicted for the formation of the lotus flowers. The astral organs and the stages of consciousness related to the particular supersensible organ to be discussed can be discovered in other lectures and texts by Rudolf Steiner. The astral organs which form the basis of the usual higher states of consciousness are: the two-petalled organ, related to the higher states of consciousness called Imagination; the sixteen-petalled organ related to Inspiration; and the twelve-petalled organ related to Intuitive consciousness, or the process of intuition. However, if inspiration is to take place the etheric makeup of the human being has to play a role in the process of cognition. In Knowledge of the Higher Worlds Inspiration is not addressed so directly, but what is spoken of is an organ that is etheric. The description of the use and working of this organ can lead one to think that inspiration is taking place. This is not said directly, however. In the section on the astral organs, Rudolf Steiner takes up the etheric, but in such a way that he notes an organ, called the etheric heart organ. It is this etheric heart organ which I would like to approach with the considerations that follow. It is this etheric heart organ which I consider to be so interesting and so special that this little essay is written. This material was first shared on a Friday evening as a part of the large group gathering where Occult Science is the focus of the study and has been for the last three years. The sharing at that time was much more abbreviated. THE PHYSICAL SENSES Let us start not with the supersensible senses needed for spiritual cognition, the lotus flowers or the astral organs, but rather the usual senses, the physical senses. First let us look at the sense organs of the senses. The human physical senses have sense organs in the physical body as a basis for the sense process. As is suggested in what follows, the organs are only a part of the sense process; however, here I am identifying the organs used, possibly used. The specific sense organs were not specifically noted by Rudolf Steiner. He rather described the sense process and the supersensible members active in the formation and function of the senses. As known by those busy with Anthroposophy, Rudolf Steiner has pointed to the existence of many more than the five to six senses. He has extended the usual six to twelve and then beyond. The physical senses serve as a basis for higher senses which are totally super-sensible senses. The twelve senses given by the wisdom of the human being, anthroposophy, are: 1 ) the sense of touch, 2) the sense of life, 3) the sense of movement, 4) the sense of balance, 5) the sense of taste, 6) the sense of smell, 7) the sense of sight, 8) the sense of warmth, 9) the sense of hearing, 10) the sense of word, 11 ) the sense of idea, and 12) the sense of ego. These are the senses. What about the organs? Let me suggest the organs involved are as follows: 1) Sense of touch - skin, and surface of all organs and structures. 2) Sense of life the movement of fluids, and the transformations of all substances in the body. 3) Sense of movement all movements and all inner movements of the human organism. 4) Sense of balance semi-circular canals, cerebellum, spinal nerves. 5) Sense of taste tongue and intestinal canal. 6) Sense of smell nose, nerves and temporal lobes. 7) Sense of sight eyes, nerves and occipital brain. 8) Sense of warmth whole differentiated warmth of the body. 9) Sense of hearing ears, nerves and otic brain. 10) Sense of word - larynx and respiration. 1 / 34

2 11) Sense of idea prefrontal brain. 12) Sense of ego circulation and heart. It can be noted that the first senses listed above have no specific organs for their functioning. Then slowly specific organs can be pointed to. Not addressed here is the working of the various members in relation to the organs cited. The members are physical body, etheric body, astral body, sentient body, sentient-soul, intellectual- soul, consciousness-soul, spirit-self, life-spirit and spirit-man. Each sense has a different member which determines its makeup and functioning. How these members work into the human being to bring forth the senses has been addressed by Rudolf Steiner. Rudolf Steiner says that these twelve senses belong to the ego of the human being, as a conscious individual, who lives in the physical world. These senses are formed, as it were, with relatively little effort on the part of the individual, except for the sense of word, idea and ego. The astral, supersensible organs, however, come into existence at this time in history by the active work and efforts of the individual. With the sense of the word, idea and ego, considerable effort has to be made by the individual, although few realize that this is the case. In fact most do not reckon with the sense of word, idea, and ego. Rudolf Steiner was perhaps the first to be able to take note of these senses for our sake, and to help us cultivate them more consciously. In fact, the Goethean method of observation asks for such cultivation. A grouping of the physical senses could be as follows: 1-4 more physical, 5-8 more etheric, and more astral. The ego comes to use these senses all together to become a self-conscious being who lives in the physical world. At the same time, by use of these senses, particularly the astral related senses, the individual has a tendency to enter the elemental world, the astral plane of existence. The astral plane is the first plane of supersensible existence and is just the other side of the sense world. What has to be added to the physical senses are then the etheric senses, and then the astral senses where the physical drops away to a very large extent. There has to be some relation with the physical organism even with the highest of senses, or the human being in ordinary consciousness cannot access the different realms of spiritual reality. This relation is not so easy to find, and it is part of the effort here to share what has been researched on this subject. It is the process of sealing, and then transformation of the physical body that will form a part of the following considerations. For initiation means getting into the spiritual world, but as well, bringing content back for existence in the physical body, in the physical world. In a lecture cycle given in Berlin in 1910 entitled Anthroposophy, Rudolf Steiner speaks about the physical senses, what forms them and what they reveal to the human being in their use. Such a detailed consideration is not taken up here. This short general view is deemed necessary as a point of departure. Important with these twelve senses for our consideration here is that they give the human being a basis for perceiving in the physical world, and at the same time give a possibility for each to have the experience of self. The self with object consciousness is what is important in relation to the twelve senses. The higher senses, the etheric and astral senses have other purposes. The ether senses give the experience of beingness and the astral gives the revelation of other beings. Thus 1) object, 2) self, 3) beingness, and 4) other beings are very much a part of what has to follow. 2 / 34

3 THE ETHERIC SENSES ORGANS WHICH GIVE BEINGNESS Now if the physical senses are related to the ego, let me suggest that there are etheric senses not only related to the human ego, but to the astral body as well. The etheric senses are not grounded in physical organs and the physical body as noted above, but more anchored in the etheric of the inner organs. There are essentially seven inner organs: the brain-uterus, lung, heart, liver, spleen, gall, and kidneys. It is their freed ether that gives the experience of the different sides of beingness, where the astral can be active and the ego present as well. As has been noted, the physical senses give the individual, the ego, the possibility of sensing oneself as a self, and the world outside as object. The senses of the etheric realm, of the inner organs, help that this same ego can come to the experience of being, of beingness. The ego comes to sense beingness through a relation with the etheric of the seven inner organs via the astral body, which is threefolded with sentient-soul, intellectual-soul and consciousness-soul. As our astral body, our soul body, has a relation with the etheric of the seven inner organs, so it is that we might speak of astral sense-processes as being based in the etheric of the inner organs. (Another view can be that all senses have an astral element; however, with the inner organs the astral is quite in the forefront.) Just as the nose is the physical basis for smell (very much an astral organ), so the inner organs are the etheric basis for the astral to be active and active for a sense life that is higher than with the physical senses. As the physical senses offer differing experiences to the human ego, so the etheric of the inner organs support differing experiences for the human astral makeup, the astral-organization in which the ego lives as well. What is common in the astral experiences is movement. The inner organs in their etheric makeup support the astral for the sake of movement, movements. From a certain vista, these inner movements, based in the etheric of inner organs, are sense experiences of a special kind. This will be addressed shortly. At this time I am inclined to consider the inner movement activities as a basis for our potential to experience ourselves as beings. These movements are seven in number as will be spoken of shortly. They live in the embryologically freed ether, an ether that I have tried to identify in the last years. As the human astral lives actively in this freed ether, it becomes possible for each of us to come to ourselves as beings. Thus our existential qualities can be thought of as arising out of inner movements. The astral lives here, and the ego can then come to its beingness in this realm of the inner etheric senses. With the physically-based senses something of the experience of form is significant for the human being. Self can come to consciousness as a restoration of form as with self-consciousness.with the etheric senses it is more the existential, the quality of being, existing, that steps to the fore. The form of a human being is more common, more general, while beingnes s tends in the direction of the person, the more singular. The etheric experience of egoity, the being-experience, is more personal, is more singular, than the general form of the human being. The outer form only becomes singular when the person as being is manifest in the general physical makeup as, for example, in the finger print, the eyeground, or the physiognomy. There is much in the human makeup, in the form of the human makeup, that is quite general, and it is just this general quality that permits the evolution of the personality, the individuality. I have been making quite some effort to address the inner movements in work with ANTHA in the last two years ( ). I have as just noted, suggested that the inner movements of the human being, seven in number, are related to the inner organs. The inner movements live more in the ether world than in the physical organs themselves. However, each organ does have a physical component. The physical of the inner organs has much to do with metabolism, and all are busy in secretional-excretional activities which are a part of metabolism. The metabolic processes make the organs physical, and physical- etheric, and the secretional-excretional makes these organs more etheric-astral. The secretional-excretional activities are actually astral activities pressing the physical back and permitting the 3 / 34

4 etheric to become free of the physical. I have repeatedly spoken about the freed ether forces as indicated by Rudolf Steiner, freed through secretion-excretion, as forces which then can serve to support sense processes of the etheric and raise sense activity to the domain of human consciousness, to sense impression and sensation. Without the freed ether forces, from secretion and excretion, being extracted from the physical organs, consciousness for the soul could not exist in relation to the sense perceptible world. Let us follow this line of consideration. However, let us make note that the ether forces freed with secretion and excretion are different from the ether forces freed from the inner organs at the time of embryological formation. We will deal with the latter forces following a further look at the secretional and excretional processes. Let us follow up the ether forces freed by dint of secretion and excretion. Let us look at the inner organs in relationship to the excretions-secretions, as not so many are familiar with this subject. I have repeatedly spoken of the seven inner organs: 1 ) brain with womb and prostate, 2) lung, 3) heart, 4) liver, 5) gall, 6) spleen, and 7) kidneys. Here is a list of organs and excretions (some secretions) that have put together from my research. This relationship is not addressed directly by Rudolf Steiner but is taken from the usual knowledge of the inner organs. Now we can look at the secretions, or more the excretions of these organs. The excretions of the organs can be seen as follows: Organ Secretion Brain Womb Prostate Lung Heart Liver Spleen Gall Kidneys pineal sand menses and the fetus semen water, carbon dioxide, and proteins destroyed blood cells carbohydrates, fats, and proteins-fecal material destroyed blood cells, lymphocytes and platelets fatty substances, and minerals via the pancreas proteins and minerals This list permits a look at the organs and the secretion or excretion which is related to each organ. Such a view of organs and secretional-excretional activity is not very common. One has to be able to image ether forces being freed with each secretional-excretional activity. As substance is laid off, is gotten rid of, ether forces are freed from the inner organ. It is the human astral which comes to live in this etheric, and by this process the ego can in turn come to experience beingness. The self is experienced in the activity of the physical senses, but the element of beingness arises as the ego approaches the astral in the etheric freed from the inner organs. Inner movements also play into this sense of being. The experience of being is not immediate and arises out of an effort to approach that which is more inward. As thinking is more inward, it is in the process and activity of thinking that varying degrees of beingness can arise. Existential experiences then are quite real, and point to the etheric domain of inner senses (the etheric freed from 4 / 34

5 inner organs) and to a certain extent from inner movements which will be addressed shortly. As each organ with its excretion helps that ether forces are freed, so ether forces become available for the support of the astral body where impressions and then sensations can take place. An example might be as follows: with the hormonal secretions of the brain (there are many) and the sand excretion of the pineal gland, forces are liberated to work in close association with the activities of the human eye. The astral body in relation to the pineal and the brain helps that ether forces are liberated. These freed forces serve that inner forms can arise within the astral which by this means becomes sentient-soul. The sentient-soul, in turn, serves to bring about the experience of image from the soul and thereby approaches the intellectual-soul. If we look at the brain and pineal in this fashion we may come to appreciate why Descartes thought that this gland was so important as a step from the soul to the body. His assertion appears as a residue of old spiritual knowledge, as it were. (In older times the pineal was considered to be the seat of the soul.) All that is noted here can be thought of as a part of giving the element of being to the individual. In order to broaden the perspective on the domain of freed ether forces, ether freed by secretion-excretion, let me offer the following outline: 1 ) Freed ether from the pineal sand helps form images (my surmise). 1 ) Freed ether from the menses and the birth of the human being helps form embryonic membranes and astral organs (my surmise). 1 ) Freed ether from semen helps form embryonic membranes and in turn astral organs of perception (my surmise). 2) Freed ether from carbon dioxide excretion helps form impressions (from suggestion by Rudolf Steiner) 3) Freed ether from the destruction of red blood cells by the heart helps form sensations (my surmise). 4) Freed ether forces from fecal excretion helps form the human brain for conceptive (specific indication by Rudolf Steiner and is the basis for my surmises). 5) Freed ether forces from the excretion of platelets helps form conceptions and the human blood (my surmise). 6) Freed ether forces from the excretion of fatty substances helps form myelin of brain (my surmise). 7) Freed ether forces from the excretion of mineral substances helps form associational pathways in brain (direct indication from Rudolf Steiner). An outline of inner organ formation and activity could be: INNER MOVEMENTS In the last several years as noted above, I have begun to relate what Rudolf Steiner calls inner movements to the ether freed from the inner organs during embryogenesis, as pointed to above. Note should be made of the difference between freed ether from secretional and excretional activity, and freed ether that comes about because of embryonic development. It is the freed ether from embryonic development that I am relating to the astral movements and the basis for astral senses. The embryologically freed ether can be thought of as the ether that is liberated as the inner organ is pushed back from remaining a sphere as it evolves. Ether forces structure each organ, and when the organ is not unfolded as a total sphere, then forces are freed to remain from embryonic times 5 / 34

6 for the sake of evolving inner movements. A thought that can be carried is that each inner organ is a derivative of the etheric cosmos, of the planetary world. (Each inner organ, except for the heart, is round and bud-shaped to begin with) If the etheric sphere of the planet were taken in totally to form the inner organ, then the organ would form a sphere. However, each mature organ is not a sphere. It can be thought that it is the astral of the cosmos which gathers the ether and brings the ether to the actively unfolding organ. Because of the way that the cosmic astral can work, work as a sentient-bodily process, the round of the pure ether sphere is invaginated. The sentient-body hollows out ( as indicated by Rudolf Steiner) and forms invaginations and hollows of physical structures. A cup form, a vessel form, is created with each organ by dint of the activity of the sentient body. Or a variant of a cup or vessel can be structured. This can be seen as a sentientbodily activity where the sphere of cosmic dimension can be seen with an inner organ like the more spheric urinary bladder, the gall bladder or the uterine body. If we turn the liver upside down, the invagination process is easily seen. If we with imagination unite the two kidneys and turn them upside down again a kind of bowl is formed. One might think of these as rather holy vessels which contain the working of the sentient-soul active in the ether which has been freed with the invagination process by the sentient body. Just as secretion and excretion can free ether forces, so invagination activity can as well. The human astral body then, is active to free ether forces, working as sentient-body, while the sentient-soul lives with many movements in the free ether. It is then the sentient-soul which has so much to do with the bringing about of inner movements. With inner movements the soul can come to sense beingness in an outward way and not just on a path inward. Thus beingness has an inward element, a soulness of thinking, feeling, and willing, and at the same time a more outward element as with the inner movements. The inner movements have been enumerated by Rudolf Steiner. He has related the movements to planets, but not to specific organs as I have been suggesting, but only suggesting so that one can get a sense for the step from the inner organ to the inner movement. Needed is a path of contemplation which permits one s deeper makeup to sense a transition from body to movements, inner movements. I have focused on the inner organs in order that the searcher might walk a little way with me, and the contemplations might help focus consciousness on the movements. When one comes to take up the inner organs as a basis for the movements crucial to the human being, then beingness and humanity can be experienced. Very mobile and fluid imaging, fleeting, rapidly fleeting sentient experiences can be anticipated. The usual sensations, the usual images of outer life have to be put aside. The fleeting and fluid quality of the inner experiences is not so easy to hold on to and put into ideas for others. So the attempt here can be considered as a kind of introduction. Here are the seven inner movements, the organ relation and the planetary body or sphere (Rudolf Steiner has given the planet and movement relationship, I have added the organ relationship) : Movement Relationship Organ Planet Upright position in space Spleen Saturn Speech Gall Mars Thinking Liver Jupiter Circulating Heart Sun Breathing Lung Mercury 6 / 34

7 Movement Relationship Organ Planet Inner Secreting Kidneys Venus Reproducing Brain-womb Moon Now it can be asked, what brought the inner movements into existence? Here I think we can find some indications from Christological lectures given by Rudolf Steiner. The lectures on the Pre-earthly Deeds of Christ are particularly helpful. In this set of lectures, the Christ is identified as the One who, incorporating himself as an archangel, brings about walking, speaking, and thinking. During the Lemurian epoch Christ brought about the upright posture of the human being. He brought it about that the upside down orientation and the horizontal positioning of Adam, and Adam Cadman in the cosmos was righted. A result was that the plant and then the animal could be given off from cosmo-earthly man, so that upright man could come into existence. I have suggested that it could be the Archangel Raphael who helped the Christ with this deed of evolving uprightness, which took place in early Lemuria. In later Lemurian and Atlantean times when race ruled evolution, the capacity to speak was given to man, again by the Christ and Raphael. Finally, with the later Atlantean evolution and until the time of the Mystery of Golgotha, thinking was brought to man, by Raphael-Christ, although at this time Michael joined Raphael in the process. So it is possible to think of the inner movements as brought about by the Christ in conjunction with Raphael, and then the process moved towards the Archangel Michael. Obviously other spiritual beings were involved as well. I have considered at the suggestions given by Rudolf Steiner that Michael also works with the Christ during this period, from the time of Lemuria to the time of the Mystery of Golgotha. The cooperative working of Michael with Christ was also pre-earthly and brought about the ensouling and enspiriting of 1 ) the senses, 2) the life processes and 3) the soul. It is my impression that these human senses and life processes are more connected with the endocrine glands. The soul, in thinking, feeling, and willing is more connected with the freed ether from secretions as noted above, and the endocrine organs are organs of internal secretion. The inner organs are more organs of external excretion. The senses, life processes and the soul can be thought of as Christically penetrated working through Michael. Further, this Christic activity in conjunction with Michael, can be thought of as directed to the physical senses, the life processes in connection with the endocrine organs. The metabolic processes are also connected with this but are more inner organ dependent. (For now I will not pursue this direction into the metabolic processes of the inner organs as this direction leads more to the astral organs below the diaphragm in the mature human being today. The focus of this essay will be more towards the astral organs, the lotus organs.) The role of inner movements in relation to astral organs will be taken up after the astral or lotus organs have been dealt with historically. LOTUS FLOWERS OLD AND NEW A significant differentiation is made by Rudolf Steiner between the old and new lotus flowers. The differentiation is between the lotus, the astral structures already in use and given, and those that have to be evolved for the future. He tells us that half the petals of the lotus flowers, the astral organs, were evolved in the past by spiritual beings. The future lotus flowers, astral organs, can now be evolved by man, by the human being because he has the potential to work as a free being and take up a spiritual path. My inclination, my suggestion, would be to consider the inner movements, as indicated above, for example, with uprightness, speaking and thinking, as the functions of the lotus petals (organ activities) brought about in the past. These inner movements can, to begin with, be related to the physical senses. Uprightness permits the cognition of 7 / 34

8 life, movement, and space. With speech, it is possible that the inner processes of taste, smell, and sight take place. With the movement of thinking, it is possible for warmth, hearing, word and ego perception to take place. It can then be noted that the cognitive process, no matter what it is, is actually quite a spiritual process, and for this reason can be built on, rising from the senses used in the physical world to the senses used in the spiritual world. Again this will be elaborated to make more sense and help with meaning. A next step can be to think that the inner movements might be somewhat transformed in the process of forming new astral organs, new lotus flowers. An outline might look as follows: EMBRYOLOGICALLY FORMED ORGANS INNER MOVEMENTS AND LOTUS FLOWERS What seems important in looking at these inner movements is that they and the astral organs were formed in the past, as just noted. Part of our astral organs were formed in earlier times and from these old astral organs new organs can arise. So I am suggesting that the inner movements of the past may be the basis for the older lotus or astral organs. This means that the inner movements are the expression of the already formed astral organs. These movements, some of them, were brought about by lofty spiritual beings, and particularly by the Christ. This makes all human beings very much of Christic origin in a way. Such a view brings a whole new Christology to light. We in our inner movements can be thought of as Christian beings, and can seek to find the Christ on this path, a verity for all human beings, and not a matter of present day religious confessions. Let me outline the inner movements and place the lotus organs next to the movements. However let me first just list the lotus flowers in a way that is not following slavishly what is to be found in Occult Science, or Knowledge of the Higher Worlds. Here follows the outline: The Lotus Organs Physical Organs Movements Two Petalled Lotus Near brain-uterus Reproducing Sixteen Petalled Lotus Near lung-larynx Breathing Twelve Petalled Lotus Near heart-pericardium Circulating 8 / 34

9 The Lotus Organs Physical Organs Movements Ten Petalled Lotus Near gall-liver Speaking Eight petalled lotus Near spleen-liver Uprightness Six petalled lotus Near kidney Secreting Four petalled lotus Near liver-brain Thinking For the person familiar with Occult Science and Knowledge of the Higher Worlds, it could appear totally insane to place the lotus flowers and the organs in this relation. For many the eight-petalled organ is not taken seriously. However such a perspective is not as crazy as it might first seem. First what should be noted is that the inner movements and the inner organs are not synonymous. It can be that certain lotus organs are metamorphosed and relatively unimportant at one time or another. Further it can be considered that the inner movements are actually totally freed from the inner organs and are based in the freed ether. So I would reason, why is this? My perspective is that the inner movements are dependent on the etheric which remains free of the inner organs out of the embryological process as I have outlined above. Thus there is a kind of inner rearrangement of the embryologically derived ether for the sake of supporting those movements which have come to serve the unfolding of the human being. All of the movements make the human being as he is today, with the possibility of activity, inner organic processes and recreative capacities. What would man be if he could not stand erect, speak and think, for example? These are just man s human capacities of the present. A further consideration will be helpful. Let us for a moment take recreative activities in relation to the brain and the uterus. Let us take the movement of reproduction in an attempt to speak of the inner movements in relation to higher spiritual life, to the forming of astral organs. We can site two forms of recreative activity, that of imaging, and that of human physical recreation. The imaging is a process which is more soul oriented and can be related more to the hind brain. Here with imagining the reproductive process is taken from the sense perceptible world and the recreative process is raised to take place in the upper pole of the human being. With reproduction from a physical perspective it is more the uterus that is involved. What is of the nature of image, in the case of the reproductive movement results in the creation of an actual embryo another human being. The reproductive processes that are transformed from a purely physical process to a soul-like process can be thought of as the basis for the human intellect (not intelligence). With the human intellect the lower physical reproductive process is raised somewhat into the soul and there a kind of purification of lower desires and impulses can take place. Rudolf Steiner has indicated that this process was very much a part of the Egyptian culture, and the Mysteries of Isis and Osiris. My thoughts have been that the animal depictions from that time indicate what the human being had to take on in soul life, so that just this animal transformation process and the accompanying soulspiritual and metabolic-reproductive processes could follow. In a way, the emergence of the human out of the archetype of the lion, bull and eagle can be seen as an image of this process. (Present day lion, bull and eagle are not archetypes.) This might be an approach to the transformation of the reproductory movement. This however does not indicate where the movements began. For this, I think we have to look to the transition from Hyperborea, the time of cosmic andro-gynous man, and to Lemuria, when the division of the sexes took place. It would take quite some developing to take this movement up extensively, in its genesis. However, a direction might be to take the separation of the sun and then the moon from the earth as a beginning. The sun exited with the work of the Elohim, the Pleuromic Elohim, and the moon was taken out of the earth by the deeds of Jehovah, also an Elohim. In this way one can consider 9 / 34

10 that it is the Elohim deeds, on the way to Christic deeds that brings about the division of the sexes. It is the Isis and Osiris mysteries that deal with this process and the outcome is the emerging of human intellect and then a capacity of the human being so to speak to be differentiated from reproduction, yet related. So this is a profound mystery, the mystery of the two forms of reproduction. I take it that this mystery is not yet complete in world evolution, it is in process. It is a mystery process that has yet to be worked out in its fullness. The just cited movements took place in the past, and bespeak the difference between reproduction by imaging and reproduction by physical means. The just cited mystery of these two forms of reproduction have taken place before the Mystery of Golgotha. Needed yet is to bring the reproductory movements in relation to the Christ as it is taking place now after the Mystery of Golgotha. The present evolution can be considered to take the reproductory movements, and bring a Christic element into them. This has not yet fully taken place as was the case with erect position, with walking, the first speaking and thinking. The metamorphosis of the reproductory movements have yet to culminate in the word that is creative as can be found in the Johannine Christian approach. This would be my direction in contemplating the metamorphosis of reproduction, the movement of reproduction to the movement of speaking and thinking. The movement of reproduction can be considered to have occurred because of the freed ether from the reproductory organs at the time of embryogenesis. The next step is to penetrate these movements with a Christic working. This then helps that the old lotus organs, the organs that functioned for reproduction can be penetrated again to bring about new lotus flowers, new astral organ activity. The movements of speaking and thinking need penetration again, in our times. This is a need so that new forms of reproductory activity can unfold for the future. New Christic impulses have to enter old movements for the sake of the future. The organs of reproduction for the future will arise out of new astral organs, which we have to form by conscious effort. Thus man, recreating man, will become the responsibility of each, with much less guidance from the spiritual world. Let us now take a step from movement to organ, a step downward as it were. Let us step down to the liver. This is one of the organs with embryologically freed ether. These freed ether forces can be considered to be used to evolve an inner movement, that of thinking, a lotus activity from the past. As we know the liver itself is very much an organ of metabolism. Again and again we have taken the liver to a higher stage of metabolism, and this higher stage takes place in the brain. Rudolf Steiner has pointed to this upward transformation more than once. As the liver is raised, we can imagine that the embryonic freed ether from this organ comes to serve thinking. In fact it can be reasoned that it is cosmic thinking that raises the metabolism of the liver to the brain. This cosmic thinking is called the working of the World of Reason (see Macrocosm and Microcosm). The liver and free ether forces can support an evolving movement of thinking. Thus by stepping down to the liver, we can raise the liver to the head and in the process contemplate the movement of thinking. (It is possible to consider the myth of Prometheus as addressing this process, the metamorphic process that has to do with the liver, the brain and thinking.) Now, as already pointed to, the movement of thinking is a deed of the Christ in pre-earthly times, at least the beginning of this movement. When the human being meets the world with human senses, then it is the movement of thinking that meets the sense process with conceptual activity. With this thinking movement, imaging-sense activity is not in the foreground but more the forming of concepts. The liver metabolic processes have to be present in the head of the human being, the movement of thinking and a new capacity to conceive spiritually. Now it is the forebrain, the thinking activity in relation to the forebrain that comes into consideration. The brain does not do the thinking, but serves as a mirror for the new movement of thinking. In this way we can think of something of the freed ether from the liver serving conception as a spiritual activity. To this process we can, in addition, bring the activity of conceiving, from the reproductory pole. If we speak of conception of the physical human being, then sexual activity and actual conceptual process takes place on a 10 / 34

11 physical level. With the latter it is more the uterus that is involved. If we think of the conception process where idea and concept formation is involved, then it has to be the ether forces from the uterus that support this form of conceptive process. The liver has had to be elevated to a brain process in order that the conceptive activity can be reflected, become conscious. This example is given so that we might come to have a sense for the physical organs, and the movements which are more soul-like in nature, yet independently related to the physical-etheric organism. THE TWO-PETALLED LOTUS OR ASTRAL ORGAN AN ASTRAL SENSE Our path has been to first take up the physical sense organs. Next we have spoken of the etheric senses and the inner organs, which give rise to freed etheric forces to form a foundation for these senses. These first set of freed forces supporting the etheric senses come from the secretional and excretional activity of the organs. A second set of freed ether forces comes from the embryological unfolding of the inner organs. In both cases, there comes a support for the beingness of the human soul. Our next step has been to take up the movements which make use of the embryologically derived freed ether forces. I have equated these inner movements with the lotus flowers, the lotus organs, the astral organs formed from the past. Seven movements have been identified. The suggestion followed that the new lotus organs might be seen as a metamorphosis, in part, of the past lotus organs, or movements. Now let us turn to the four-petalled lotus. The four-petalled organ is located near the reproductory organs. It is the movement of reproduction that is closely related to the physical reproductory organs when physical conception takes place. The usual reproductory process might be thought of as involving two petals of the lotus organ which has a total of four petals. It is the spiritual world which has brought about this movement in the distant past. I have found no direct indications of Christ at work in the bringing into existence this inner movement, but an indirect relation can be found. It would appear that the reproductory process comes about as a result of a fall from a very lofty movement archetype. The reproductory process fell out of higher spiritual activities which were originally responsible for the taking of the sun out of the earth at the time of Hyperborea. It was the Pleuromic Elohim who brought this separation, and by this separation laid the ground for the reproductory movement. Again, this original movement, activity, fell to become the reproductory process of our day. This four-petalled organ, astral organ, is called the Kundalini, which we are hearing so much about today. In our time, it is the two remaining petals which have to be formed, while the first two of the Kundalini are ancient and I would say come from Hyperborean times. It is the present day spiritual practices which can raise the remaining two petals of the four-petalled organ into the region of the forehead and overcome the Fall, the fall of the original movements. What has fallen in cosmic history has to be raised. What has fallen into the pelvis of the human being has to be raised to the head. The two remaining astral movements of the four petalled-astral organ bring about a metamorphosis of the original two. The movements of the remaining undeveloped astral organism have to be taken up by the conscious human being. Practices are needed for this. The new movements, the new astral movements or organs, petals, have to be raised from the lower reproductory organs to the head. The freed ether from the uterus has to be used to support and raise a purely physical reproductory process into the domain of the head. The freed ether of the liver has to be taken along. New soul-spiritual practices take hold of the fallen reproductory movement and raises a portion of the movement of the four-petalled lotus into the region of the head. This then becomes that potential for the twopetalled organ needed in our time for higher cognitional possibilities. The activity of conception, of thinking conception, not in relation to perception but as a rather pure process, can then gradually evolve. Pure thinking can be thought of as a resultant possibility from this change. In the region of the forebrain the two-petalled organ can become operative, supported by other ether forces freed by the dying brain, the retrogressing brain and as well by 11 / 34

12 the ether forces from the inner organs. The liberated ether of the dying brain, the ether which remains free from the embryological process of the liver and the ether freed from the uterus can be used as a basis for bringing new movements, a new lotus organ, into existence in the forehead region. Etheric forces from the womb, liver and brain serve the evolution of a new astral organ, the two-petalled astral organ. This is an organ which is not given by the past, but appears as a result of the metamorphosis of the older astral organ, and is supported by the etheric freed from organs during embryology and a dying brain. Therefore it is in the region of the human forehead that the two petalled astral organ can unfold when higher capacities are cultivated. Here the activity of thinking becomes the point of departure for the path of initiation inaugurated by Rudolf Steiner at the hand of the Archangel Michael. The inner movements related to Christ- Raphael pass over to movements of Christ-Michael in our times in the forming of the new cognitive organ, the organ for Imagination. What I have gathered is that the activity of the Cherubim and Seraphim implanted this potential into the spiritual striving of mankind in the 13th century, an event recorded by Rudolf Steiner. He gave the date of 1250 for this mighty change in the human make up. These metamorphoses have not been worked out intellectually. The first time that I had an impression of the metamorphic process was in 1968 in working through the Theory of Knowledge Implicit in Goethe s World Conception. Since then this metamorphosis has been looked at again and again as a possibility. What is offered here is not done so out of a dogmatic stand, but is presented as a result of ever recurring efforts to comprehend the origin of higher organs, the metamorphosis of older spiritual organs, and the result of present day activities on a spiritual path. INNER MOVEMENTS AND THE NEW LOTUS FLOWERS From what has just been said it becomes obvious that the movements are not tied to specific organs, and that the embryonically freed ether is present to permit movements which have a very flexible relation with the formation of the astral organs for higher cognition. The view being presented here is that the inner movements from the past are supported by the embryologically freed ether from the inner organs. Thus with inner movements, largely the original astral organs, the physicality and the etheric of specific organs fall into the back ground. When these ethericphysical organs surface and direct the inner movements or astral organs, then pathology arises. It is too far reaching to follow up this line of contemplation here in this context. What becomes important for the spiritual striver is how to alter the existent astral organs, the inner movements. That the movements can be altered has just been suggested, with the result that new cognitive organs might arise, new movements as it were. The example of the movement of thinking in relation to the movement of reproduction has just been cited. If this example is taken as a possibility then all other inner movements, can be altered with spiritual striving, but the specifics of spiritual striving have to be known. Such a metamorphosis takes place with the human being taking in hand what had previously been the work of higher spiritual beings. Already stated, human beings if they are free can undertake to bring new organs, new movements into existence. The new astral organs with new movements are not totally the result of man transforming the given lotus organs, movements. Another dimension of the forming of the new organs can be added, nay has to be added from the researches that I have done. Another dimension of the ether and the astral has to be taken into consideration, as the alteration of the old organs takes place through human striving. The practices to be considered shortly have an added component, and that is a cosmic dimension which comes to meet one s efforts, the human effort of a striver. What have to eventuate with the new organs are the capacities spoken of by Rudolf Steiner as mentioned earlier: Imagination, Inspiration and Intuition. To these three must be added the cognitive capacity of sense perception upon which the three higher capacities are based. To these four, beginning with sense perception, three yet higher capacities are possible, but only when Intuition becomes the foundation for the yet three higher capacities. Rudolf Steiner has only hinted at the seven capacities outlined here. For the most part it is our task to wrestle out the first 12 / 34

13 four capacities- and this may take centuries, millennia. The usual form of knowledge is called physical cognition. Within this usual form of cognition, there lies the germ for the three higher modes, that is Imagination, Inspiration and Intuition. Rudolf Steiner has pointed to these three germs as 1) perception, forming of images from sense life, 2) conceiving to gain ideas, and 3) seeking the beingness of each who does the conceiving, that is, the ego. Thus with the usual activities in gaining knowledge, something of the higher organ potential lies hidden. This approach can be found in the little booklet called Stages of Knowledge. These germinal activities for higher states of cognition are important in so far as a continuum from sense perception to higher forms of perception can be anticipated. The domain of sense life is not totally left as an isolated experience in the soul of the modern spiritual striver who seeks higher forms of knowledge based on new organs of cognition. Much emphasis has been given to the usual form of sense cognition, so that it can become more alive and much more penetrating. This line of consideration leads to thinking as a central element in the usual form of cognition, the cognition of objects. With thinking it is possible for the human being of our day to become a master of an inner activity and lay the ground work for a path to higher knowledge. Thinking lies hidden in the usual cognitive capacity. In the material mode of cognition, it is the conceptive that can be taken hold of to bring about what is called pure thinking. This pure thinking is the ability to live solely in ideas without accompanying sense perceptions. This becomes a kind of starting point for the modern spiritual striver who dares to follow the path given by Rudolf Steiner. As already indicated, this form of thinking, pure thinking, helps to form the two-petalled organ. Once this organ is formed, then the human activity can begin taking in spiritual content in the form of images. The human being rises from a self, to a being and now to the cognition of other beings in the form of images. These images, Imaginations, are in no way similar to the images formed in the act of sense perception. From imagination, steps to inspiration and intuition have to follow and with this the sixteen-petalled organ, and then the twelve-petalled organ become necessary. Before progressing much farther let us quickly look at capacities which lie higher than Imagination, Inspiration and Intuition. Three still higher forms of cognition are possible as noted above and need consideration to form a perspective for the future, a very far distant future- eons. (We might consider them to be ego-organs, to be compared with the physical sense organs, etheric and then astral sense organs.) The three highest stages of cognition I have come to think of as related to the three lotus organs, the ten-petalled lotus, the eight-petalled lotus and the six-petalled lotus. If one imagines the human being turned upside down as happens in the etheric world, then physical perception can be imaged as related to the head and the senses as a beginning. From there the twopetalled lotus can be considered as located within the head, and from there it is possible to ascend on a ladder of astral organs. In this way, the striver never sinks into the lower regions of the human organism but raises the lowest to the highest. This perspective places the two-petalled organ as a basis for higher cognition, and as noted, this organ in a way is a higher metamorphosis of the lowest, that is the four-petalled organ. A totally different perspective could be interjected here. We might consider that higher capacities for cognition will unfold by themselves over long periods of time. These capacities are those far above the usual involved in sense perception, just as we have been speaking about. The etheric inner sense organ, the lotus organs and the higher ego organs, will bring about an ever more refined makeup of the human being. The human being will become ever more delicate and finally quite ethereal. Man will become an etheric form with some physical taken along. The upright posture of our day will perhaps give way to an inverted state, as is seen today in embryonic development. This will come about as the lotus organs become a kind of ladder for the activity of the human being in the ethericastral to ego domains of existence. My thought is that the lotus organs will fashion an increasingly different human being in the far future, and it is just the far future that is important with initiation. It is to be considered that the cognitive capacities in the distant future 13 / 34

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