The performance is divided into four parts (steplessly blending).

The first part takes 4/10 of the total time,

the second part takes 3/10 of the total time,

the third part takes 2/10 of the total time,

the fourth part takes 1/10 of the total time.

In the first part of the performance the picture (i.e. the “atmosphere”) is predominantly light, friendly, clear in its structure, definitely positive, quiet and smooth as well as very transparent.

In the second part the picture is still predominantly light, friendly, clear in its structure, dynamic – but the outer activity of the performance gradually becomes grosser (causing a certain restlessness in the scene). Due to this the transparency gradually decreases.

In the third part the picture gradually becomes slightly darker, less clear in its structure and less dynamic and – mainly on the gross physical level – even more restless and less transparent in general.

In the fourth part the picture is predominantly dark and indistinct in its structure but on the gross (physical) level obstrusively distinct. The outer hectic haste and the general confusion of the whole scene reach their climax here – the subtle (structural) dynamics and clarity sink to their lowest point.

The cause of all this downfall lies in the activity of those people who let themselves be more and more guided by the shade-beings.

Towards the end of the first part the activity of the shade-beings becomes perceptible (from then on they also become correspondingly more and more distinct), and in the fourth part the activity of the light-beings is also seen to recommence (from then on they also become correspondingly clearer).

In the first part of the performance people excel in the properties of kindness, naturalness, self-control and fearlessness. Mental and physical health are the natural expression of righteous human behaviour.

The man of this time is calm, patient, modest and of a friendly nature. He is cheerful and free, and owns skill in thinking, speech and action. He is reserved in speaking, studies the scriptures, and regards God as his ultimate goal. To his spiritual teacher he pays deep veneration, and in his life he shows a wise balance of knowledge and meditation. The destiny of mankind in this epoch is upheld by the advice of the wise.

The course of time makes the knowledge about the sense and worth of human life fade away.

Very gradually people lose sight of their former goals and devote themselves to short-lived ideas. Thereby they fall into agitation and restlessness and misunderstand more and more the sense of human deed. They gradually bind themselves to the success of action.

Thus in the course of time the normal human properties change completely, and soon selfishness, egoism, rage, rudeness, and violence design the picture of earthly existence. Modesty decays to arrogance; people become proud, self-conceited, over-bearing, and presumptuous. The place of uprightness is taken over by hipocrisy and ostentation. Short-lived enjoyment and accordingly short-lived government are attained by unjust means. Violence and fright imprint the face of mankind.

Wisdom loses its importance in human esteem. Man becomes powerless and irresolute and gets lost in doubts. He comes to wrong conclusions and holds onto them obstinately.

The wishes of man now lie only in shaping his material world and in ruling over machines and technical installations.

Thereby people become negligent, innert and indolent. They cherish laziness and sleep. Their attention mainly is attracted by providing food and gratifying simplest needs.

The interest of the recognized investigators of that time is directed on all that is dead.

The recognition of human greatness thus disappears out of the field of knowledge, and human fate ends in loss of life for the whole.