Twelve Conditions of Consciousness

Spiritual beings develop at the highest level along the threads corresponding with the outstreaming of the three Logoi, and can be grouped in three categories with regards to the characteristics of the Condition of Consciousness (CoC) that they display.

The first seven correspond to the process that Mankind or humanity develops along the seven planetary stages of our solar system. However, when asking what happens then, or how a solar system like our current comes into being, we need to consider the higher stages. These higher stages have the characteristic of the logos: sacrifice of one's own being substance out of pure spiritual love. This at the same time is an act of creation of something higher.

For Man as for other spiritual beings the CoC is a representative indicator for the type of conscious awareness. The corresponding environment or world is denoted with terminology of planes (originating from theosophy).

Aspects

With CoC4 is made reference to what Rudolf Steiner called the 'human stage', see Condition of Consciousness level 4 on Schema FMC00.048 below (which is the waking consciousness stage for humanity on the current Earth stage of evolution), that one find represented in red on FMC00.077A.
humanity on Earth
- For the current human being on Earth, the feeling of shame and feeling of fear represent physiological symptoms or expressions of respectively Old Moon consciousness (which is still present) and the new Future Jupiter consciousness (1908-01-16-GA266, see topic page Fear).
- the current contemporary consciousness in our Current Postatlantean epoch is described on Waking consciousness
- through initiation systems such as IIH, Man can follow along a fast track the development of future states of creative consciousness (see eg Franz Bardon's third book KTQ)
'CoC-ladder (or 'ladder of conditions of consciousness') is a term used to denote the fact that Schema FMC00.048 is not fixed, but growing through the continuous evolution of creation by the three Logoi and the Cosmic fractal.
- for a shorthand explanation, see the continuous evolution or CoC-stitching principles with Schema FMC00.568 and Schema FMC00.067A/B on creation by the three Logoi, resulting in what is depicted with Schema FMC00.564 on Creation of solar system. Another way this is symbolized is by IAO, eg the circle on Schema FMC00.329 is the dynamic that represents the logoic stitching which extends the ladder and complexity of creation.
planetary spirit
- concept and principle explanation: see 1904-11-09-GA089 and Schema FMC00.187 and variants on Christ Module 7 - Cosmic dimension
- at a certain point the planet becomes a sun
- as related to the human being:
  - in the violet indigo mental aura (or Man's higher triad) of the adept .. "the rose-red is that which is actually creative, that where the I in the creative forces begins to rework the world in a spiritual way, and where the adept begins to become a real planetary spirit. (1904-01-19-GA090A and Schema FMC00.569 on Human aura)
zodiac
- "a spirit so great that it builds a solar system is not to be found in the sun but at the outermost edge of the system .. this solid is the I of the solar system in question" (1904-01-19-GA090A)
- see references on Schema FMC00.076 on Creation of solar system

Illustrations

Schema FMC00.048 gives a reference table for the evolution of Man along the different states of Conditions of Consciousness (CoC).

Schema FMC00.077A shows how the various spiritual hierarchies 'rise up' along the CoC ladder per planetary stage of evolution. The nature of how each hierarchy goes through a given CoC is totally different though, depending on the constitution of that planetary stage. See also: Creation of solar system.

.

Schema FMC00.570 connects three levels of viewing evolution: at the level of planetary stage of evolution to Condition of Consciousness for the spiritual hierarchy of humanity, how this develops on the fourth planetary stage Earth, and how we can follow this evolution for the human being.

The high level cosmic principles such as Mahat (Schema FMC00.568) and the principle of creation by the three logoi (Schema FMC00.067A and Schema FMC00.067B) are connected to the development of Man's bodily principles and how this can be followed with clairvoyant spiritual vision in the aura of the human being (Schema FMC00.569).

Note this is an ambitious schema and this first implementation of the idea may be suboptimal. However it will make sense and come more to life when studying seven lectures together, as presented on Schema FMC00.570A.

Lecture coverage and references

In most references only the seven first types of consciousness are discussed. The main reference lecture is 1905-08-12-GA091.

1904-01-19-GA090A

edited machine translation, SWCC.

And now something about what is really meant by so-called inanimate nature: even the higher spirits have an I.
If a spirit is so great that it builds a solar system, then it is not to be found in the sun, but at the outermost edge of the system.
The solar system is thus apparently an inanimate one, because it has already put the I outside. If we could get to the edge of the solar system, we would find the I there.
This is the esoteric reason for the blueness of the sky! Space appears blue because it represents nothing other than the black shell outside!
And outside this black shell the spirit appears through the different shells in different colored regions! So when you look at it, it must appear to you as if you were looking at a black surface through a glass that is illuminated, because it appears blue to you. For example, the center of a flame also appears blue. Where the flame is blue is a dark space; nothing is burning there. This is easy to see in a candle flame, but in reality it is black. Every flame is bright.
The blue of the sky is really to be addressed as a 'solid', as Genesis says; this is to be understood as literally as possible, just as outside the I is the general spirit.
Nothing in the world is without spirit; there is only spirit that has not yet become the I; within is the spirit with which the I has already filled itself. The I is the boundary between the spirit from outside and the spirit that lives within the person. This solid is the I of the solar system in question.
Genesis is an inspired book; it is not something devised by Man. As long as the mental had not yet entered the human mind, it was inspired from outside. And we call the externally inspired books the content of the Primordial Revelations. These therefore all agree with each other when we see through the cover that people have drawn over them. We can go to the Indian books or to the traditions of the decadent tribes in America: they agree because they have been received as revelations. This is something that is not only known to occultists, but has obviously always been recognized. Herder also saw through it. The nineteenth century, which was mainly concerned with criticism, measured these things according to human opinions. The correct point of view towards these books is the one from which can be said: If we do not understand these books, the book need not be absurd, but we ourselves can be absurd.

1904-11-09-GA089

We often talk about principles as if they were of the same kind and only differed in degree. Yet if we want to understand how things are connected, we need to get to know the principles themselves in their nature.
We need to distinguish three things in the world; three kinds of effects. Only things that take effect can be considered by a perceptive entity, and we therefore focus our attention on the effects. There are therefore three ways in which something may take effect—first, actually in the spirit; secondly in the soul, thirdly at the physical level. Effects in the spirit, anything that can in some way take effect in spirit, is called budhi; anything that can take effect at soul level is called kama; everything that can have a physical effect is called prana. Budhi, kama and prana are the three ways of taking effect. They are of the same kind but at different levels.
Now we have to realize that effects would always be fluid, indefinite, if they did not define themselves. If kama is to happen in a particular way, for instance, it must set itself limits. Budhi, kama and prana must therefore set themselves limits if they are to be defined influences or effects. In the theosophical literature these boundaries are called ‘sharira’, meaning ‘vessel, shell, sheath’. If budhi sets itself a boundary, this is called ‘karana sharira’; if kama does, it is ‘linga sharira’, and with prana it is ‘sthula sharira’. These sharira are thus the limits, the outer forms, which the three kinds of effects set for themselves. Now the following may happen (Fig. 10, starting from below).
First of all we have prana in action; then prana sets itself a limit on the outside—sthula sharira. Prana thus sets itself a boundary in one direction but remains billowing and open in the other. Prana is now joined by kama, setting itself a boundary here—linga sharira. Then prana is no longer billowing and open on this side either, for kama with its boundary has pushed its way in. Kama in turn remains open on the other side. Then budhi comes and limits itself off from kama, and you get karana sharira. The three principles thus have intermediate layers. If this is a spirit, a self-awareness must also live in these three principles and their interfaces—this is known as ‘atman’.
The human being consists of the three principles, the interfaces and self-awareness or atman. Each may have its own subdivisions. If we take it like this, we have the composition of the human being as such.
Here, in the human being (Fig. 10), the physical body is the outer shell, and atman rests inside. The arrangement can of course also be very different. [For the planetary spirit,] the situation is, for example, that prana shows itself initially as active, setting itself a limit, in an inward direction. (Fig. 11)
Prana is then limited on the inside by sthula sharira, kama by linga sharira, and budhi by karana sharira. We would thus have an entity where atman was on the outside, then budhi, then kama and last of all prana. Atman would then appear as wholly expanded in the periphery [an orb] and sthula sharira would be a point at the centre. (Fig. 12)
Such a spirit would be a dhyan chohan, a planetary spirit that must present in a way which is the reverse of the human way. In the human being, sthula sharira is on the outside, in dhyan chohans atman; then comes budhi, and so on.
We can get a clear idea of this if we take the following example. If we close our eyes, it is dark for the time being; once we open them again, we see the light. We only see the light, however, because we have an inner feeling for it and are therefore able to receive it. It must first be there, however, if we are to receive it. And just as we have to be there to sense the light, so there must be an entity out there which reveals light. We are light receivers; out there must be light givers, light revealers. And just as we are only able to sense light because we have kama, the astral body, in us, so a planetary spirit must have a kama that lets light shine out. Kama is thus active towards the centre here, and in the radius of the circle there. (Fig. 13)
The circle which is convex towards the top is for us, for our sentience, for the one which receives, the principle moving towards the giver. The circle which is convex towards the bottom is the kama of the dhyanic spirit. The kama of revelation thus acts downwards—karana sharira. Whereas the human being has a kama that seeks to move towards the centre, so the planetary spirit has a kama that seeks to move outwards, to the periphery, revealing light, whilst the kama of the human being receives light. Two kinds of spirits, natures that complement one another, always go together. A spirit must have the desire—receiving; another must be able to give—giving. Human desirous kama presupposes that there is a giving kama, the kama of love.
Human budhi mediates insight. Such insight as we gain into things comes through our budhi. The planetary spirit must thus be a giver of thoughts, and human budhi a receiver. The planetary spirit thus acts in entirely the opposite way, complementing the human spirit.
Every single thing in the world exists only in the context of the whole; it is part of the whole. As a part it belongs to the whole planetary Earth spirit. Thus this table here consists of matter, which makes it an object we encounter in space; secondly it has energy, for it offers resistance, otherwise it would not exist for us; thirdly this energy does not come to expression at random but according to specific laws (natural laws).
What is energy? What is it that makes life possible in us? It is an energy which takes things in, maintaining life. Human vital energy serves to hold together the matter which is in the human being. Because of this, the matter and its energy in the human being is directed inwards, building the human being up from inside. Without this, we could not be perceived as living human beings. The table on the other hand has matter which is directed outwards, and this functions according to law. Matter as such cannot be perceived, only its properties and qualities such as colours, sounds, and so on. Matter itself is completely beyond sensory perception. A prana in matter withdraws completely from sensory perception but gives itself in order to reveal itself. We also have insight into the law which lies in matter, and the thought which comes to expression in it.
Budhi comes to outer expression in the natural world. Every body which gives outward expression to the planetary spirit is continually radiating outwards; its budhi is thus directed outwards. It becomes light which the senses perceive. Budhi lies in the properties and qualities of things, in the aspect which is on the outside. The law must reveal itself through karana sharira. Manas revealed is law. In being luminous, a body sends us budhi. The thought, expressing spirit, through which it sends us budhi, is karana sharira. The planetary spirit keeps kama to itself, withdrawing it from sensory perception. Its matter ... [Marie Steiner-von Sivers’ notes indicate a gap here.] On the other hand it reveals the cosmic thoughts which human beings must fathom deep down inside. The principle which the planetary spirit revealed wholly on the surface is its budhi. In the Bible, it says that the planetary spirit first of all revealed itself as light. The spirit thus reveals budhi qualities (light) at the first level. Budhi qualities (light) are revealed by the spirit at the first level. These ancient sacred teachings of the polarity between human being and planetary spirit are brought out most beautifully in esoteric Christian teaching. In cabbalistic terms the budhi qualities which come to revelation are called ‘powers’. It is thus the powers of light and darkness which revealed themselves first. Once again we can take Genesis literally.
The spirit thus reveals budhi qualities on the first level. On the second it reveals its karana sharira; it orders things according to laws. Something which is convex in the macrocosm is thus concave in the microcosm. Something which the human being perceives last, comes first in the macrocosm; the microcosm finally comes to perceive and understand the sentient experience in the macrocosm.
The question arises if there is a transitional stage between the two—between human being and planetary spirit. Think of an entity with one conscious awareness. That is the human being. He has different parts, but these share a common awareness. (Struggle between patricians and plebeians.)⁷⁷ We might show it more or less like this (Fig. 14).
Individual parts all radiate towards the common awareness. If we take the latter to be energy, and the parts, too, we can say that the common awareness is predominant, influencing all the others. Now think of numerous entities functioning in this way (Fig. 15)
Each has its own existence. Through [the common ideal] it can connect its own with those of others. The different conscious minds create a common focus; they seek to gain a specific common ideal. This then lives in the different conscious minds as a common spiritual ideal. If they reach the point where their spiritual ideal is of greater value to them than they themselves, they will be drawn to it just as before they drew the parts of their conscious awareness to themselves. Where before they had been the focus or centre for those different spheres, the common ideal will then be the central focus for the large sphere. Individual entities then become parts of a common entity, giving up their separate existences and living in the common ideal. They cease to be centre and give themselves a common centre. A brotherhood lodge then develops from individual people. If the common ideal is so powerful that it draws all the individual conscious minds to it, these people make up a body that has a soul of a higher kind. A brotherhood lodge then develops with a perfectly communal spirit. This is a new entity. The soul could never have come down into the human being if he had not become a house for it with different parts. It is never possible for a higher principle to come down unless individual minds become vital parts, the form for a higher kind of house, so that the common awareness may come to expression in it.
This gives us the transition. Another centre is created. Human development is an inversion, the reversal of all principles. As human beings express themselves in seven ways, we get not one but seven centres. These will be the seven elohim, the pitris for the next planet.
Man thus progresses from a spirit which takes in the surrounding world to a spirit which reveals itself. The two completely opposite natures—human being and elohim or dhyan—are merely forms of one essential nature. At a future time, the human being will no longer be as he is now; he will be a dhyan chohanic spirit. In esoteric terms this is called the ‘secret of man becoming god’.
When individual conscious minds all turn to one centre, with everything outside becoming atman, there will be just a single core of sthula sharira inside, which is unity at its highest level.
Such oneness cannot be achieved on Earth; it needed seven sublime spirits to create it. This, then, is the Logos, with atman in the periphery. In the cabbala, the ‘realm’, union, crowns all. This is also the principle on which the Church is founded, with all human beings having part in one conscious awareness. The law of form is birth and death. The law of life is rebirth. The law of the spirit is karma. Life goes through birth and death, appearing in new forms all the time. Form is transient by nature, life repeats itself, the spirit does not perish, it is eternal.

1904-11-10-GA089

Today we will try and get a clearer idea of the transition from the Logos to a new system, a new creation.
People usually ask first of all: How did it all come into existence? This is probably the hardest question, but one that is frequently asked. All one can do is to give an approximate idea. Above all we must be clear in our minds that it is our rational mind which asks how things came into existence, getting a more or less plausible notion of how one would have created the world if one had been the creator. The rational mind is, however, one of the things that originated in the Logos, and it is clear that the Logos has a far greater conscious awareness. We therefore cannot judge the Logos with our rational human minds and phrase the question like this: Why did the world have to arise out of the Logos? All we can ask is how the emergence of the world from the Logos proceeded, how things arose. We cannot ask why because why would imply compulsion. The process must be an act the Logos has done in freedom, not something done from necessity.
The creative principle of the Logos can only be given in image form.⁷⁸ We imagine an entity and its mirror image. We have to say to ourselves: The mirror image contains everything which is also to be found in this spirit. It looks exactly the same but is not alive; it does not include the principle of life. It will only be possible to understand how the mirror image can grow like the spirit if we consider that the spirit gives its life, its existence, to the mirror image. We have to consider, therefore, that a spirit gives its life to its mirror image. This is the idea of the first sacrifice. Giving up one’s own existence, transferring one’s own life to the mirror image—that is the original sacrifice.
This is exactly how it is with the Logos. The first Logos relates to the second as if we were standing in front of our mirror image and decided to give our own life to the mirror image. Giving one’s life is the original sacrifice made in freedom. It was the deed of the first Logos. The second Logos is exactly the same as the first Logos, except that it has been given existence through sacrifice. If we study the activity of the second Logos we find that its nature is such that it reflects the essential nature of the first Logos back to that first Logos. The second Logos is thus a reflection of the first Logos having been given the life that flowed from the first Logos.
The first Logos produces a reflection, and then gives its life to the mirror image. In the first Logos everything is directed towards the outside, with its existence an influence on the outside. The second Logos has 1) the existence it has received, and 2) the ability to let its content shine back on to the first Logos. We thus have duality in the second Logos. Its life and content are two things. The content is the same as for the first Logos, but its life is somewhat different from the first Logos (Fig. 17).
The line down the middle of the second circle indicates that in the second Logos life and content are two things, that they have been divided. Yet when it comes to content, image and mirror image are the same in either case, whilst life is two things.
This could not yet as such give a cosmic system, for all one would have, would be the relationship of one Logos to the other; there would be no multiplicity. This could only come with a further sacrifice. A further mirroring process had to come in which the relationship of the two was also reflected.
First, the first Logos was reflected once again, then the mirroring was mirrored. This created the third Logos as a reflection of the other two Logoi. The third Logos thus contains:

the mirror image of the first Logos

the mirror image of what the first Logos brought about in the second, which is its life

the mirror image of the content which the second Logos reflects back to the first.

Let us now visualize this (Fig. 18). The first Logos is reflected in a). If the first Logos is creative activity directed to the outside, its mirror image in the third Logos is the exact opposite of the action of the first Logos. In the first Logos, a) is the most sublime light of the world; in the third Logos it is the most extreme spiritual darkness.
b) in the second Logos is the life which the second Logos received from the first. It is not the life which gives itself in sacrifice but the life which has been accepted. The life which sacrifices itself in the first Logos is love. The opposite of this in the third Logos is absolute desire, longing, striving for Logos. In the third Logos, b) is thus absolute desire.
c) in the second Logos is the mirror image of the first Logos reflected by the second Logos.
In our own mirror image we distinguish

the image which shone out and comes back out of the darkness

what we have given returns as desire

the image itself, which we ourselves are

This corresponds to the three parts in the third Logos:

spiritual darkness = tamas

absolute desire = rajas

the simple mirror image of the first Logo = sattwa.

Tamas, rajas and sattwa are the three gunas, the three parts of the third Logos.⁷⁹
First there are a), b) and c). a) on its own is tamas. If a)—spiritual darkness or tamas—combines with b)—rajas, absolute desire—darkness combines with desire and we have a striving for the first Logos. If a) and c)—tamas and sattwa—are combined, we have the image of the first Logos, created out of the darkness. We can also combine b) and c). Each may occur on its own or be combined with one of the others. All three in combination are what the first Logos itself is. We have seven possible combinations of the three gunas (Fig. 19).
These are the seven different guna combinations. Think of these seven possible combinations as the next world-creative principle which may arise from the three gunas. These seven spirits do exist. They are the ‘seven creative spirits before the throne’, the seven creative powers that come after the three Logoi (Fig. 20).
These seven creative powers give rise to what we call the ‘prajapatis’. As each is able to repeat this exactly at subordinate levels of conscious awareness, life and form, we always have three: three times a, three times b, three times c, three times ab, three times ac, three times be, three times abc, making together three times seven = 21 prajapatis. Each of them acts like an original Logos. This gives us the 21 creators of a specific solar system.
The first concept we meet, therefore, is that of sacrifice made in perfect freedom. Once we have it, the question as to why ceases to have significance. Human progress consists in no longer asking this question but moving on to the concept of the creative Logos.
With a mechanical instrument, a watch, for instance, or a machine, we can predict how it will behave. This is somewhat less the case with natural processes, though to a degree it applies. Thus the time of a solar eclipse can be calculated. We may speak of ‘necessity’ in this case. With a plant it will also still be possible to say what it will do under specific conditions. However, the higher we go in the natural world, the more does it become impossible to say what an entity will do in a given situation. The higher a person is with regard to gifts and content, the less will it be possible to predict his actions, for we cannot grasp his reasons and motives. In that case all we can do is wait and see what he will do in a given situation.
In the same way we have to accept the creation of the world as an act done by the Logos in freedom. Progress consist in knowing that when it comes to the universe we do not ask as to the why, and that the question as to the ground or reason is not justifiable. All of those who understood this never spoke of a ground or reason. Jakob Boehme spoke of a ‘source and origin’ of the world.⁸⁰ To progress to insight into the world-creative power, we can only go to the point where we know that our own evolution must have been the goal, for that is where the creator must once have stood. The creator must have everything we possess, but in reverse. Atman is the lowest point within us. The creator has atman as numerous points in his periphery. When the solar system was in its inception, the world-creative Logos had the qualities we have found to be the goal of our evolution—atman, budhi, karana sharira or manas, kama, linga sharira, prana, sthula sharira—all as part of its essential nature.
We need to be clear in our minds as to where the activity of this creative Logos may lie. So we first of all investigate where the different metamorphoses take us. One form metamorphoses is physical, two are astral, two mental and two arupic, making a total of seven. When we have reached the height of the mental plane, we have become karana sharira from outside; we then become budhi and finally atman (Fig. 21, left). When the Earth has reached its goal we will be active on the higher mental plane. The transition then begins which takes us to the next planet. For this, we must have atman on the outside. This means that karana sharira and budhi must also vanish to the outside (Fig. 21, right).
The consequence is that we should not think that nothing happens in the transition to a new planet—pralaya is not inactivity and sleep—but karana sharira and budhi are shed. We must shed karana sharira on the budhi plane and budhi itself on the nirvana plane.
Evolution therefore becomes this (Fig. 22).
Pralaya is a very different kind of activity from that which occurs during a manvantara. To configure a new planetary chain, the spirit must have gone through the budhi and nirvana planes on the other side. The significance of these planes is that on them the spirits go through exactly the same process between planets as human beings do in devachan. There are also great pralayas—maha pralayas. If we follow the metamorphoses of conscious awareness from one planet to another, we get daytime conscious awareness on Earth, dream consciousness on Moon, and so on (Fig. 23).
It is necessary to go through the nirvana plane between one kind of conscious awareness and another. When the highest state of conscious awareness has been reached and atman has shed all vestments, having become truly all-embracing, it will be capable of creating a new solar system. For this, it must first go through two further planes of conscious awareness. By then it has gained a kind of all-vision, it will then be able to have a view of the whole cosmic system.
Our present daytime conscious awareness can have an overview of the mineral world, psychic consciousness can overview life, intellectual conscious awareness sentience, and spiritual conscious awareness of all that is. Atman has then reached its highest level. Atman is all-awareness.
If atman is to shine out, it must first develop the ability to give everything; it must be creative. It does so by vesting itself in budhi and manas. It can then start a new cosmic system on the arupa plane. When conscious awareness will have reached the final level, therefore, it will still have to go through two other planes. The first plane is the one where it does not peel off budhi but adds it; this is called the ‘para nirvana’ plane. The plane on which the entity descends again so that it may be active on the arupa plane, is called ‘mahapara nirvana plane’. Two planes that are in opposite positions correspond. The lowest is the physical, its opposite nirvana. (Fig. 24)
On the astral plane, desire rules, on the para nirvana plane love, budhi. On the mental plane, perception rules, taking in the thought; on the mahapara nirvana plane the creative thought rules. The budhi plane is absolute, loving dedication to the divine. Its opposite is a state of having completely turned away from all that is divine. Where the budhi plane is beatific, its opposite has absolute wretchedness. That is the eighth plane, the eighth sphere.
Imagine a particular entity has turned its back on evolution on some plane or other, going its own way. It would fall into the eighth sphere and would have to wait there until the whole of evolution has gone round. It could only be taken along again, as lowermost entity, in the next evolution. This cosmic ‘compass rose’ (Fig. 24) shows the opposites very well.
When we have arrived on the nirvana plane, the entity will have reached the point where its atman is completely on the outside. We are then dealing with the kind of Logos which we have called ‘the seven’. These are the seven creative spirits, which is also why we have seven different races [the ‘root races’, with seven sub-races each].
The seven different spirits belong to the nirvana plane. Going through the para nirvana plane and the manapara nirvana plane then, we come to the first and second Logos itself. The second arises on the para nirvana plane, the first on the mahapara nirvana plane. On the nirvana plane the cosmic system is brought to completion by the 7 times 3 = 21 prajapatis. The last of these is abc, the third Logos itself. Only the first Logos is able to take up again anything which has fallen into the eighth sphere. It takes it along with the cosmic dust. To be cast out from evolution is to link one’s life to something which inexorably remains behind, without fail, and to wait until evolution once again coincides with the state in question. A native of an uncilivilized wild place with the soul of such a native is relatively happy; but imagine a more highly developed spirit in the body of such a native or even a dog—that is banishment indeed. The higher soul has taken the road to a lower manifestation. To ‘go into the eighth sphere’ does indeed mean to be no longer progressing in accord with evolution, to be unable to participate in the evolution of the others, but to be cast back to a lower level.
Conscious awareness is perception up to the nirvana plane. From then on it is no longer mere perception but inner activity. On the para nirvana plane it is activity directed to the outside. On the mahapara nirvana plane it is the creative conscious mind of the Logos. This moves on from there through the eighth sphere and on to the physical plane, where it becomes the creative powers of nature. In reality these give expression to divine thoughts which appear to us as powers or forces because we do not have the overview.

1905-08-11-GA091

makes the relationship between these Conditions of Consciousness and the spiritual hierarchies, and 1905-08-13-GA091 with how consciousness in Man is related with the I and nervous system and the ether body.

1905-09-28-GA093A

The three parts of the brain (thinking, feeling, willing) must later become completely separated. Then man's consciousness must be master of his brain, as in an ant heap a higher consciousness rules. But as in the ant heap, one can separate the workers, the males and females from one another, so, later, a complete separation into three parts can also take place in the brain. Then man becomes a planetary spirit, a creator who brings things into being. As the Earth Spirit builds the crust of the earth, so at that stage man also will build a planet. For this he must have a Kama-pranasic consciousness. Today he has only a Kama-manasic consciousness.

1905-09-29-GA093A

When from the higher planes one studies consciousness as it functions in the beehive, one learns how later on Man will produce matter out of himself. In the future the human body will also be built up out of carbon; it will then be like a soft diamond.
Then one will no longer inhabit the body from within, but will have it before one as an external body. Today the planets are built up in this way by the planetary spirits. From a being requiring a body produced by others, Man will transform himself into a being who manifests himself through emanation.
At that time he will consist of three members: ‘Man in the evening who goes on three’, as the Sphinx says. The original four organs have undergone metamorphosis. At first the hands were also organs of movement. Then they became organs for the spiritual. In the future only three organs will remain; the heart as Buddhi-organ, the two-petalled lotus-flower between the eyes, and the left hand as the organ of movement. This future state is also related to Blavatsky's indication (of a second spinal column). The pineal gland and the pituitary gland organise a second spinal column which later unites itself with the first. The second spinal column will descend in front from the head.
[see: Man past and future]
To arrive at such guiding threads as these, one must bring one's consciousness into a state of being which is at a higher level than we normally have at the present stage of earthly evolution.
All this was taught in the Mystery Schools and in a certain way, put to practical use. One must accustom oneself to developing one's way of thinking, and then one will develop in oneself a feeling that nothing is valueless, but that everything has its own inherent value. There is nothing in all Nature that we can obliterate through thinking without thereby disturbing Nature as a whole.
The ant heap also has a much higher consciousness than present-day Man. The consciousness of the ant heap is to be found in the higher regions of the spirit world [original text states: Mental Plane].
On the other hand the consciousness of the bees is to be found in the higher regions of the Buddhi plane.
How then did the ant-consciousness enter into our Earth?
This took place through beings who stand higher than we do who had already gone through the process of creating their body for themselves. Males, females and workers, the three members of the ant heap, comprise the body of a higher spiritual being. The human spirit also comes gradually to the point of dividing itself into three parts. Willing, feeling and thinking become separated in the case of the esoteric pupil. The molecules of the brain divide into three groups. The esoteric pupil must then out of himself connect a definite feeling with a mental picture. When he sees suffering, in order to experience pity, he must consciously add this feeling to it. To the front of the head lies the thinking part, above, the part of feeling, to the back of the head that of willing. The esoteric pupil learns to bring these consciously into connection with one another. Later these three parts become completely separated.²¹ He must then control the three parts in the same way as an ant heap controls the males, females and workers.
Now we can ask why higher beings manifest themselves in an ant heap. But if formic acid had not been introduced, the whole Earth would have been different. The foreseeing wisdom of higher intelligences was aware of the moment when formic acid had to be brought into the Earth.
See Bees#1923-12-15-GA351, Bees#1923-12-30-GA233 and Schema FMC00.589

1905-10-08-GA093A

A special class of Devas are the Planetary Spirits—the Dhyan-Chohanic beings who earlier reached the stage which human beings will only attain much later. They stand at the stage that will only be reached by man in the Sixth and Seventh Rounds. A Planetary Spirit is engaged with others in creative work on certain aspects of planetary evolution.
At present man is active on the physical, astral and devachanic planes. Everything is activity. Now what significance have the Planetary Spirits for man in any particular situation? The activity which is at present being carried out by man, was carried out by the Planetary Spirits during previous stages of evolution, during previous planetary conditions. What they then absorbed they now have within them as wisdom. This enables them to become the teachers of the next planetary epoch. Those Devas who were actively engaged in the formation of the earth were not yet able to recognise the underlying laws; this was only possible for beings at the higher stage of Wisdom. Above the stage of Wisdom is the stage of Will, of manifested activity. The Spirits of Wisdom (Kyriotetes) and the Spirits of Will (Thrones) are the actual leaders of planetary evolution.
At the time when man was still an astral being, before the Lemurian Age, the Devas worked within him and built into him in advance what came forth from him later. Before the Lemurian Age there rose up in the inner being of man a picture of his environment. Feelings of sympathy and antipathy also arose in picture form within him. All this was brought about by the Devas. At that time he was governed by the regency of the Devas. Later he assumed in some measure the regency over himself, becoming a subordinate member in the service of the Devas. Now he is to some extent Godforsaken. Only in the part that is not Godforsaken do the Devas still work within him. The Chela consciously brings to life within him that world which man in the Pre-Lemurian Age had learned to know in pictures. Then desires and passions approached him in the form of auric pictures in which lived the thoughts of the Devas, but it was all in deep twilight consciousness. Now after all this had been lost, man had to struggle to attain conscious seeing of an external world. The further development of Chela-ship consists in gaining this also in complete awareness. He retains throughout full consciousness. The medium, that is to say, mediumship, is a relapse into an earlier age.
What the human being experiences on the physical plane is the skeleton of his creative activity; the foundation for the following periods of evolution. Through his contact with the outer world, faculties are formed within him according to which later planetary activity is ordered, after man himself will have become a planetary spirit.
In our speech we create the foundation for later planetary conditions. What we speak today will actually be present there as foundation, just as the rocks and stones form the foundation of the earth. In one sphere the experiences pass through an involutionary process so that in another sphere they may be able to evolve. An individuality is divine in so far as he is able to breathe out again what he has taken in. The Devas become Devas as soon as they are able to give back again what they have previously absorbed.

1905-10-11-GA093A

What we think, has significance for the next planetary cycles. Let us now enter into the following thoughts: Will the humanity, i.e., what remains of us, which will inhabit a future planet, will this humanity still think? Just as little as a new race will speak the same language as the previous one, just as little will the future humanity still think. It is laughable to ask in our thoughts what Divinity is. On the next planet man will not think, but will comprehend the surrounding world by means of another activity having a form quite different from thought on this planet. Thinking is something connected with us. When we explain the world by means of thought, this world-explanation is for ourselves alone. This is of immensely wide import because the individual sees how as a member of humanity he is also spun into the threads of karma and how he lives and weaves into the whole karmic web.
When the Eastern occultist expounds such things he says: Our whole life is of such a nature that we seem to be surrounded by the boundaries of speaking and thinking. If we do away with these, for the ordinary man hardly anything is left. That something is still left to him when he has gone beyond all this, is the result of esotericism. What then remains is the experience of Nirvana.

The Planetary Spirit who represents the Being of the World is now incarnated in thinking, but in the future will be incarnated in something else.

1905-10-12-GA093A

Just as man develops himself to the stage when he can create pictures and receive intuitions, so before he came into existence the external world was active; and indeed in such a way that in everything which is around us as mineral existence, as purely physical nature, Intuitions are working as creative forces. The crystal is external in so far as it reveals itself to the senses; it is however created by means of Intuitions. Behind the entire physical world lies a cosmos of Intuitions and finally a being, the Planetary Spirit, who produces the Intuitions. Behind all language Beings of Imagination are working and with them the Spirit of the Race. In all living things, Beings at the same spiritual level are at work. Behind all plants Imaginations are active. The completed form of the plant comes forth from Imagination and behind it stands a spiritual being: and everything imbued with consciousness and perception has arisen out of Thought itself

1907-12-28-GA101

describes the pattern by which Man develops his CoC and the symbol of the caduceus

1909-06-27-GA112

the extract below connects CoC=4 and CoC=8 levels, as shown on Schema FMC00.077A. See also topic page on Sacrifice.

When we look back to the Old Saturn stage we may say that this body was composed solely of human beings. There was no animal, no vegetable, no mineral kingdom on that body. The whole Old Saturn sphere was nothing but human forms in embryonic state — much as a blackberry consists of a number of single little berries. And all the beings who belonged to Old Saturn surrounded this sphere and acted upon it from the environing space.
And now let us ask whence that power came which provided the first beginning of the human physical body on Old Saturn. In a certain sense we may say that it came from two sides.
1/ In the first place, high spiritual beings bearing the name of ‘Thrones’, in the sense of Christian esotericism, poured out their substance and consummated a great sacrifice on Old Saturn. Human thought, even human seership, hardly dare presume to peer into the sublime evolution through which the Thrones must have passed before they were able to sacrifice a part of themselves to form the first beginning of the human physical body. Let us try to understand a little what is meant by such a sacrifice.
When we consider the being best known to us today, Man, we say: Man, as he is, demands certain things of the world and gives certain things to the world. Goethe has summed this up in the words: ‘Human life runs its course in the metamorphosis between giving and taking.’
Man derives more than physical sustenance from the outer world; his intellect, too, must draw nourishment from it. Thus he provides for his growth and obtains what he requires for his own development. On the other hand, he develops the capacity to requite what he receives, with matured ideas, feelings, and finally with love. By taking from the world on one side and giving back on the other, his abilities are increasingly heightened; he becomes a reasonable and intellectual human being; he can develop ideas which can be offered up for the common welfare of humanity. He develops feelings and emotions which become transmuted into love; and when he brings these feelings and emotions as an offering to his fellow human beings, the life of the latter becomes quickened thereby. We need only recall the quickening effect of love. Whoever is really able to pour forth love on his fellow creatures can quicken, comfort, and elevate them by his love alone.
Man has therefore the ability to sacrifice something. But to whatever heights our capacity for sacrifice may rise, our power is meagre when compared with that of the Thrones. Evolution, however, consists in the acquisition of an increasing capacity for sacrifice, until a being is finally capable of offering up his own substance and being; indeed, of feeling it to be his highest bliss when he gives forth what he has developed as his own substance. Such sublime beings do indeed exist, who rise to a higher level of existence by offering up their own substance. The materialist will of course here again say: ‘If beings are so advanced that they can sacrifice their own substance, how can they rise to a higher stage? If they offer up themselves, there is nothing left of them!’ Thus the materialist, for he cannot understand that there is a spiritual existence, and that a being is preserved even if he gives forth all that he has gradually taken to himself.
On Old Saturn the Thrones had reached a stage at which they could pour out the substance which they had acquired in the course of their foregoing evolution. Through this act they rose to a higher stage of evolution. That which issued from the Thrones, as the thread which the spider spins from its body to weave its web, was the groundwork for the formation of the physical human body.
2/ Then came other beings, not so high in rank as the Thrones, whom we call archai, in the sense of Christian esotericism. The archai now took in hand, as it were, the substance that issued from the Thrones. The collaboration of these two hierarchies produced the first beginning of the physical human body, which was as then elaborated through long periods of time.
Then, as we said yesterday, there ensued universal night or cosmic Devachan which was followed by the second incarnation of the Earth as ‘Old Sun’. The human beings again came forth and other spiritual beings appeared on the scene. These were the archangels, in the sense of Christian esotericism, and the Spirits of Wisdom. These now were most concerned in further developing what reappeared as the physical human body. It was now the turn of the Spirits of Wisdom to sacrifice their substance, and what we know as the etheric body flowed from them into the human physical body. The etheric body was elaborated by the archai together with the archangels, and as a result Man developed to a being of the value of a plant. We may say that on Old Saturn, Man had the value and the existence of a mineral, inasmuch as he had no more than a physical body, as our minerals today. On Old Sun, Man rose to the level of a plant, for he possessed both physical and etheric bodies. An event now took place the idea of which must occupy a foremost place in our minds if we wish to understand evolution in its entirety.

Discussion

Most of anthroposophy and spiritual science focuses on the evolution of the solar system and the first seven states, and deliberately keeps anything beyond out of scope of communication. The higher five were covered in selected early lectures in the period 1903-1905, as they were part of the eastern Theosophy brought by H.P. Blavatsky and elucidated by Rudolf Steiner.