The Rudolf Steiner Archive

13. The Prophetic Nature of Dreams: Moon, Sun and Saturn Man

Dear friends, once again let us first of all remember those who are out there at the front, in the great arena of present-day events:

Spirits of your souls, guardian guides,
On your wings let there be borne
The prayer of love from our souls
To those whom you guard here on earth.
Thus, united with your might,
A ray of help our prayer shall be
For the souls it seeks out there in love.

And for those who because of those events have already gone through the gate of death:

Spirits of your souls, guardian guides,
On your wings let there be borne
The prayer of love from our souls
To those whom you guard here on earth.
Thus, united with your might,
A ray of help our prayer shall be
For the souls it seeks out there in love.

May the spirit we are seeking as we work towards spiritual knowledge, the spirit who has gone through the Mystery of Golgotha for the good of the earth, for the freedom and progress of man, be With you and the hard duties you have to perform.

Today it will be my task to sum up some of the things we may know already, though it is good to review them again and again, for they may serve as guide-lines for our work in spiritual science.

Above all we must every now and again return to the thought that our present life on earth, between birth and death, really is an interlude between our many past earth lives and the many lives we have already lived between death and rebirth on the one hand and the many earth lives and lives between death and rebirth that lie ahead in the future on the other. An interlude is what I have called this life of ours. We may therefore expect to find something in our present life that may, as it were, be considered to have arisen out of what has gone before, and also something that may be seen to point us towards the future. Some of the things we shall discuss today will relate particularly to the latter.

A person could easily believe, in considering his life, that there is really nothing in this life to indicate that the germs, the seeds of our future life are already within us. Yet that is the case. It really is the case that what is to happen with us in the future is already in preparation. We merely have to interpret our lives correctly and we shall find out that something already lies hidden within us just as the plant now before us holds within it the hidden seed of the future plant' for a plant that is still to come into being.

One element in our present life which often tends to be incomprehensible is our dream life, a subject only too well known to us all. Our dream life does of course have aspects that we may consider to be to some extent comprehensible. We dream about things which remind us of something or other we have gone through in life. It does, of course, often happen that things we have gone through the day before or some time ago appear changed in our dreams, that they have undergone some kind of transformation. But still, it will often be fairly obvious that part of the life we have behind us comes up in what we are dreaming, even if it has changed. On the other hand I think no one who pays at least some attention to himself and the world of his dreams can deny that there are dreams which show us such strange things that we really cannot say they derive from something or other we have gone through in our lives. It really is a fact that a person only needs to reflect a little on his dreams and he will be perfectly aware that things come up in his dreams which he could never have thought up, could never have had an idea of, at least as far as he is aware from what he remembers.

We shall understand how all this fits together if we take a closer look at what really happens when we dream. As you know, when we are asleep we are outside the physical and ether bodies with our astral body and ego. The physical and ether bodies are lying on the couch; with our astral body and ego we are outside them. Under present conditions on earth it is not possible for any one to have conscious awareness of what the astral body and the ego go through whilst they are asleep—unless they somehow acquire special faculties. These things are at a subconscious level. However, clairvoyant perception shows that what the astral body and ego live through outside the physical body is just as rich and varied, just as clearly defined, as what the physical body experiences. It is just as rich and varied, showing just as great a variety of form as many of the things we experience here on the physical plane. Our consciousness cannot take it in, but it is there and it is experienced. The astral body and the ego are normally so far away from the physical and ether bodies during sleep that these are not aware of anything that goes on in the astral body and the ego. Dreams arise when the astral body and the ego come so close to the physical and ether bodies that the ether body is able to receive impressions of what goes on in the astral body and the ego. When you wake up knowing that you have been dreaming, it strictly speaking means that the contents of your dream have become conscious because the astral body and the ego were re-entering. And before the physical body was able to become conscious of having the astral body and the ego within itself again, the ether body became conscious of this. The ether body rapidly took in what the astral body and the ego had experienced and this gave rise to the dream. A dream therefore arises through interaction between astral body and ether body.

As a result the dream is given a particular colouring. It is given a kind of coating, one might say. As you know, at death the human being departs with his astral body, ego and ether body and the ether body then immediately sees the past life in retrospect. This vision of the past life is in fact attached to the ether body and the review comes to an end when this dissolves. The ether body therefore has the capacity for carrying the imprint of all the events in one's life. The ether body really bears the imprint of everything we have gone through in life.

This ether body has a very complex structure. If we were able to dissect it out in such a way that it retained its form, it would be a mirror of our present life, a picture of our life going back to the moment, the point in time, to which our memory extends. As we enter into the ether body with our astral body and ego and the ether body comes to meet the incoming astral body, it carries things—memories of things it has experienced—towards that which is coming in with the astral body and it uses its own images for what in the astral body is something real.

I want to put it more precisely. Let us assume someone is asleep and with his astral body and ego out there encounters, let us say, another individual. The person will know nothing about this. He experiences the encounter; he experiences a certain friendly feeling towards the other and knows that he is about to do something together with this other individual. Let us assume he experiences this outside his ether body. This is possible. Yet he'll know nothing about it. Then the moment of waking comes. The astral body and the ego return to the ether body, bringing towards the ether body whatever has been experienced. The ether body meets the astral body with all that is inherent within it, with its world of images, and the sleeper dreams. He dreams of something he undertook maybe ten, twenty years ago. And the person will say to himself: ‘Ah yes, I have been dreaming about something I experienced ten, twenty years ago.’ But if he reflects carefully he may well find that the past event has undergone a complete change. It will still, however, remind him of something he experienced in the past. Now what did really happen in this case? If we follow the process carefully, using clairvoyant perception, we find that the ego and astral body have experienced something that in fact Will only take place during the person's next incarnation: an encounter with an individual, something or other which has to do with the individual. But the person is not yet able to take this in with his ether body, for this only contains, is only able to hold, the images of his present life. When the astral body enters, the ether body expresses what really is part of a future life in images belonging to the present life. This peculiarly complicated process actually takes place all the time in the human being when he is dreaming.

Considering everything you have already heard in spiritual science, this will not seem strange to you. We must be aware that in the principles which depart from our physical and ether bodies, in the astral body and the ego, we have that which tends towards our next incarnation, which is preparing in us for our next incarnation. As we gradually learn to separate our dreams from the images deriving from our present life, we come to know the prophetic nature of dreams. The prophetic nature of dreams can indeed be revealed to us; we merely have to learn to strip our dreams of the images in which they are clothed. We need to consider the nature of the experiences in our dreams rather than the actual experience. We might say to ourselves for instance: The fact that I dream of an individual is due to the nature of my ether body, the way in which my ether body goes out to meet the experiences gained by the astral body with images relating to the present. To identify the things which have already been prepared for our next life, we have to focus our attention more on the manner or essential nature of the dream, separating it from the image belonging to the ether body. Through our dreams we really have prophecies in us of things that will happen in the future. It is really most important to pay serious attention to this. Human life will be more and more revealed the more we take account of its complex nature. We'd like to have it simpler, that would be easier, but the fact is that it is complicated.

You see, someone who is in the outer, physical world does not realize that there are all kinds of things within him. We have just come to see that there is a foreteller of future lives within us. But there are many other things in us, and in gaining self-knowledge we come to see more and more of what there is in us, what is at work within us, making us happy or unhappy—for all the things that are in us make us happy or unhappy. People do not usually realize that prior to this earth life they went through life on Moon—not they themselves but that which has made them human beings on earth. We know something of life on Moon and also of earlier life stages on Sun and on Saturn. Let us first of all consider life on Moon. At present we are of course living earth lives, but life on Moon was essential if earth life was to come about. Life on Moon was preparatory, producing the causes of life on earth, and in a certain way this Moon life is still in us. On Moon man had a dream-like clairvoyance. He perceived reality through dream images. Today we still have in us what we once have been on Moon; it is still in us. Yes, I know Moon man has become earth man, but this effect still holds its original cause within it, we still have Moon man in us. Looking upon this Moon man we are able to say: ‘He is what we call the dreamer in us.’ Yes, indeed, We all carry a dreamer in us, a dreamer who actually thinks and feels and uses his will in a less dense, in a thinner, way, but who is really also wiser than we earth individuals are. We have a dreamer in us. We all carry another subtle human being within us. The way we walk about on earth, thinking, feeling and using our will, is something we have been given in the course of earth evolution. What Moon evolution has left in us is a dreaming human being. We are however given more in this dreamer than we are able to have in our thoughts, feelings and will impulses, and this dreamer is not entirely inactive. We do not take him into account, but we do many, many things that we are really only half aware of, things the dreamer in us is directing and guiding. We arrange things, but the dreamer in us also does his part, guiding our thoughts in this or that direction. We may think up a sentence, for example. The dreamer will make us say that sentence in a specific way, giving it a point, a particular nuance of feeling. The dreamer is what is left in us of Moon. Let us refer to an outstanding individual and show how the dreamer can be found in him. When people get to know people in life, or get to know outstanding individuals through their writings, they usually consider the other as a human being on this earth and not as a dreamer, a poet. Yet it is there that he expresses himself more profoundly.

Emerson was a great writer.^{78Emerson, Ralph Waldo (1803–82) American philosophic writer and essayist. Quotes taken from his Essays and Poems Collins, London & Glasgow 1954.} He had the peculiarity that he always became so engrossed in whatever subject he was dealing with that it is easy to show up the occasional contradiction in his work. The reason is that he was always completely taken up with the subject he was dealing with at the time, failing to take into account that what he was characterizing at the moment was contradictory to the characterization he had given when involved in another subject. In the case of Emerson it is always possible to detect subtle undertones of his Moon being, of the dreamer, wherever he became completely involved in a person or an object. Emerson wrote two excellent essays—one on Shakespeare as the typical poet and one on Goethe as the typical writer. Now what happens is that people read this and that in Emerson's essay on Shakespeare and read this and that in the essay on Goethe and this satisfies them, they are content. But we can also take things further and say to ourselves: 'Surely there is some subtle touch of something unusual in these works of Emerson?' And We shall discover something very strange indeed, for Emerson's intention was not to characterize Shakespeare as Shakespeare, but to make him the representative, the example, of poets. It is very strange to see what has come about through Emerson's becoming engrossed in Shakespeare—if we perceive the subtle undertones that are present in this work.

You know I would not say anything derogatory about Shakespeare out of chauvinism, for nationalistic reasons. Of course I consider Shakespeare a great poet, certainly one of the greatest poets of all time. But let me bring out those subtle undertones that are there in Emerson's characterization of Shakespeare. He wrote that it was not originality which made a great man. Characterizing a great poet one should not demand such a great person to be original in everything he did.

And you'll find that in his characterization of Shakespeare Emerson makes it clear that the poet went to all kinds of sources, taking anything he liked and using it in his own poetic works. Emerson was making an effort, as it were, to excuse Shakespeare for not being original, for collecting his material from all kinds of sources—Italian, Spanish, French and German—and of course also from English history. Oddly enough, Emerson, a man giving such loving concern to the work of Shakespeare, characterized Shakespeare in the following words:

‘Great men are more distinguished by range and extent, than by originality. If we require the originality which consists in weaving, like a spider, their web from their own bowels; in finding clay, and making bricks, and building the house; no great men are original. Nor does valuable originality consist in unlikeness to other men.’

He excused Shakespeare's lack of originality, the fact that he collected his material from many sources. Indeed, he went so far as to say that one had to consider the nature of English audiences at the time, for Shakespeare sought to be to their taste. Emerson wrote some strange things about Shakespeare:

‘It is easy to see that what is best written or done by genius in the world, was no man's work but came by wide social labour, when a thousand wrought like one, sharing the same impulse.’

And the strangest thing Emerson said about Shakespeare in his loving characterization, the strangest thing—please listen to this:

`It has come to be practically a sort of rule in literature, that a man, having once shown himself capable of original writing, is entitled thenceforth to steal from the writings of others at discretion.’

Emerson was therefore trying to demonstrate Shakespeare's world renown exactly by showing that great men plagiarize on each other's works and that the themes he used in his numerous works were actually taken from the work of others. That is the subtle undertone to be found initially in Emerson's Shakespeare characterization.

Let us now consider his loving appreciation of Goethe. Emerson characterized Goethe as representative of writers. Yet he said with reference to Goethe that nature depended on her wonders being put in words. Every stone, every plant, every creature in nature was waiting to be uttered in words by the soul of man. The writer, Emerson said, would be in immediate contact with nature. It was as though the creator himself has first made provision for the idea and then one day the writer would appear. It was strange, Emerson said with regard to Goethe, how this man owed none of his gifts to his people, his country, his environment, for everything bubbled up out of him. Truth and error, too, was determined by Goethe himself, everything was his own.

In his characterization of Goethe, Emerson sought to find his concepts from all kinds of sources. Characterizing Shakespeare as a splendid robber he presented Goethe as someone working out of the centre of the world, as nature herself. Here are some passages from Emerson's description of Goethe:

‘The secret of genius is to suffer no fiction to exist for us; to realize all that we know in the high refinements of modern life, in arts, in science, in books, in men, to exact good faith, reality and a purpose; and first, last, midst, and without end, to honour every truth by use.’

Elsewhere he said:

‘I find a provision, in the constitution of the world, for the writer.’

He characterized Shakespeare as being the way his audiences wanted him, Goethe as a man who had been envisaged from the very beginning of the world.

‘He is not a debtor to his position, but was born with a free and controlling genius.’

And again:

‘He sees at every pore, and has a certain gravitation towards truth. He will realize what you say. He hates to be trifled with, and to be made to say over again some old wife's fable, that has had possession of men's faith these thousand years.’

Those words were used to characterize Goethe. In his characterization of Shakespeare, Emerson said that he could never do enough to collect material from all kinds of sources, particularly written sources. I would say that in his characterizations of Shakespeare and of Goethe Emerson succeeded marvellously well in bringing out the difference between Shakespeare and Goethe. Out of what we feel about this we are then able to discover what the dreamer has contributed in either case, that is how Emerson came to characterize Shakespeare as a great robber and Goethe as the great ally of the truth. This is extremely interesting, for there was no conscious intention; yet there is this particular tinge to both essays.

You see, there is another way of reading than just picking up a book and going through it. In fact we do not find out the most important aspects of things if we just take them by themselves, but only by comparing them, by letting one thing act on us side by side with another.

It has been possible for me to give this example because in the case of Emerson it is often the dreamer who is speaking. It is absolutely possible to be aware of two persons speaking in his voice. Emerson was of course aware of the contradictions which your run-of-the-mill reader finds in his works. After all, some of the contradictions In Emerson are so glaringly obvious you really cannot miss them. On the one hand he calls the English the greatest nation on earth, on the other he puts the Germans above them. One thing is said out of surface consciousness, the other out of the dreamer. It is particularly interesting to read the two conclusions to the essays on Shakespeare and Goethe one after the other, taking them simply as conclusions. In the essay on Shakespeare, Emerson wrote that none has as yet attained to what the poet represented in the world: 'The world still awaits the poet-priest.' Something of a feeling of resignation is apparent in the conclusion of the Shakespeare essay. At the end of the Goethe essay we find the exact opposite: that we are spurred by him to revere all truth by not merely giving it recognition but also making it the guide-line for our actions. The Shakespeare essay ends in words of resignation, the Goethe essay in words of confidence and hope.

We are living in an age when it is important to consider these things to some extent, to realize them to some extent. We shall find that in all human beings there is a dreamer who makes himself known through their actions. Clairvoyant awareness is able to perceive him directly; in ordinary life we can recognize him by studying people. That is something we can do in the case of Emerson. Studying Emerson is of definite interest.

The dreamer is the principle in us which is influenced by everything that is supposed to influence us from the spiritual world without our being aware of it. In the experiences we gain as human beings on earth we form thoughts and will impulses. The things we know In the ordinary way are the things we discover in the course of life. Into our dreams however come the Inspirations of the angels, of the entities known as the Angeloi. These in turn are inspired by entities from higher hierarchies. Into our dreams enter things—more so in some and less in others—that are more sensible than anything we have gained from everyday life, anything we encompass in everyday life as we think, feel and use our will. The element that guides us, the element which is more than earth-dwelling man is or ever was, enters into the dreamer in us.

You see, this dreamer is capable of evoking many things that at present are unconscious in us. Oh yes, everything influencing us from the higher world by way of the entities belonging to the hierarchy of the Angeloi influences the dreamer; but all Ahrimanic, all Luciferic influences also influence the dreamer, they really act on the dreamer. A great deal of what people put forward—not entirely from their consciousness, I'd say, but at an instinctive level—is due to influence brought to bear on the dreamer from the spiritual world.

Again I would like to give you an example. I would like to take this example from contemporary history on a somewhat wider scale. I have told you on several occasions that we come to know the European peoples by understanding the way the folk soul speaks through the sentient soul to the Italian, through the intellectual or mind soul to the French, through the spiritual soul to the English, through the ego to the Germans, through the spirit self to the Russians. This communication through the spirit self in the case of the Russians takes the form of instincts today that will only develop further in the future. What the Russian folk soul has to say will only become apparent in the distant future, once the human soul has developed as far as the spirit self. This is why everything that emerges to the east of us is still only germinal. Those peoples to the east of us are, however, instinctively aware that they belong to a different cultural stream. They feel that they must wait. Yet no one likes to wait in reflecting on his awareness of the present. The point is that they are supposed to wait and consciously absorb European culture. Yet there is an instinct in them that they ought to lead and to guide, that they cannot put Europe to death quickly enough. The natural course of events, however, is that in Central Europe there develops whatever can develop in the dialogue between the folk soul and the ego.

As for the Russian folk soul, it must learn its lessons from Central Europe. Once it has worked through what is already being worked through in advance in Central Europe, it will be able to make its own Contribution to European culture. Instead, wild, chaotic instincts are giving rise to something very strange so that we are able to see that these instincts are brought to life in the dreamer out of all kinds of Ahrimanic and Luciferic impulses. It is due to these Ahrimanic and Luciferic impulses that the East of Europe has now turned against Germany in such a horrific way.

One mind in whose utterances the dreamer is apparent is that of Yushakov^{79Yushakov, Seigel (1849–1910): Der Englisch-Russische Konflikt Ptersburg, 1885.} He gave his views in 1885 on the relationship between Russian and English culture. I suggest you consider his ideas, for it seems most desirable that as many people as possible today ideas like those which not all that long ago arose in the mind of a Russian who then wrote them down. We should consider these ideas not so much for their content but rather as symptoms of something to be found in all Russian peoples. develop

Yushakov said that the West had grown decadent and was ripe for decline—everything in the West had outlived its time and had to disintegrate. Russia would have to come in at this point. But Russia should not merely cultivate the West, redeem the West from its barbarism; Russian would have to redeem the whole world and Particularly Asia. The way Yushakov envisaged this redemption of Asia for the sake of the soul is as follows.

Let us consider Asia. Asiatic culture really originated from Iran. Iranian culture based on Ormazd.^{80Ormazd (German spelling ‘Ormuzd)’ is equivalent to Ahura Mazda (translator).} The Iranians had realized that there was conflict between Ormazd and Ahriman and it has always been possible to see how the Iranians did everything in their power to spread the beneficial influence of Ormazd in Iran. Then, however, the Turanian peoples appeared on the scene. They were independent of Ahriman and constantly harried, fought and overcame the Ormazd culture. First Ormazd was in conflict with Ahriman in Iran. But If we look at the way the peoples of Europe behaved towards this Ormazd culture we find that this lovely culture had spread in the areas which were then predominantly colonized by the English. The English were absolute barbarians when it came to the Ormazd culture. Russia will have to make up for many crimes committed by the English in Asia. The English went there, took possession of large parts of Asia and exploited the Ormazd culture, sucking it dry. What did the English have in mind? Those Englishmen believed the Ormazd culture to exist for their benefit; those Englishmen said that all those parts of Asia existed only to wear English fabrics, fight among themselves with English weapons, work with English tools, eat from English dishes and play with English trinkets. Asian culture, they felt, existed for no other purpose. The whole of Asia was to their mind booty won by England. Yushakov put it very precisely:

‘England is exploiting millions of Hindus, and her whole existence depends on the obedience of the various peoples inhabiting that rich peninsula. I desire nothing of this kind for my own country—I can only rejoice that it is sufficiently far removed from this brilliant yet at the same time also lamentable situation.’

That was written in Russian by Yushakov in 1885. And what did the Russians do? Yushakov asked. They had not been able to emulate the Western European nations, the English, and without legal justification attack and arrogate for themselves the Ormazd culture which existed in Asia. They only went to the places where the Ahriman culture had spread, holding back the peoples in whom Ahriman was at work, so that they could do no further harm to all that Ormazd had achieved for Asia. Once the Russians had liberated the peoples of Asia from the evil of Ahriman they would have to liberate them from the evils due to the sins the English had committed against the Ormazd culture in those areas. To prepare for their future mission in Asia, following the liberation of Asia from Ahriman, they would also have to make good the harm European peoples, and above all the English, had done to the Ormazd culture. Asked why those peoples were unable to carry on with the Ormazd culture, Yushakov's reply was that they had become slaves to industrialism and individualism, that they always thought of themselves first whilst the Russians always thought of themselves last. Such people were of no use. Having blended industrialism into their individualism they had become bloodsuckers in Asia. Russia, he said, would forge different links; a link between the Cossacks, with their brilliant military skills, and the country people who were working with nature. Out of this would come the people who were to liberate the people of Asia. The individual who was to liberate human evolution would come from Asia. That was Yushakov's ideal—that the one to liberate the world would come out of the union between the Cossacks and the country people tilling the soil.

Dear friends, you see an ideal set up here that surely makes it clear beyond doubt that something of the Ahrimanic spirit entered into Yushakov's own mind, into the dreamer. This influence on the dreamer has gradually created a mood in a whole nation—the mood we now perceive in the people who are to the east of us. We are dealing here with a popular mood, a mood brought to expression in Yushakov's words.

You see, I also wanted to show how spiritual science lets us enter more and more closely, giving us deeper insights, into what people say and dream. We all have the dreamer in us, the dreamer is in all of us. Both good and evil powers influence the dreamer.

We have the dreamer in us who has brought Moon nature into us, and we also have a Sun man in us from Sun evolution. This Sun man, however, is no longer able to dream. His conscious awareness if of the same kind as that of the plants. We have within us a plant or Sun man, who is asleep. And then we have in us a Saturn man who is completely dead, as dead as a stone. We have the Sun man in us who is asleep and also Saturn man who is at an even lower level of consciousness, below the level of consciousness we have in sleep. Saturn man I'd say, is our oldest cause, the innermost core in us. All the knowledge man gains at the present time in external life or in science is gained because the external world influences the Saturn man in us. We are not aware of being influenced in this way, but we are nevertheless influenced. Everything we think, feel and will penetrates to Saturn man. And Saturn man is what finally remains of us on this earth, irrespective of whether we are cremated as far as our physical body is concerned or whether we decompose.

The principle we call the dreamer does not endure; the Sun man does not endure. Saturn man becomes part of the elemental realm of the earth in form of very, very fine dust particles. This endures. The earth will always contain a trace of what there has been in us. If you investigate the elemental world today you can find in it the remains of Abraham, Plato, Socrates, Aristotle, though in the form of very very fine dust particles. You can find the part of them that was their Saturn man. The part of man that was his Saturn man is given to the earth, remains with the earth, remains in the earth with our permanent essential character.

It was not like this in earlier times. It has been like this since the 15th and 16th centuries. Previously, the whole of the human being dissolved; only those who had been well ahead of their time, like Abraham, Plato and Socrates, left their remains to the earth. By now, or course, it has gradually come to be like this for all people. For this is what is so strange: everything presently achieved by following the path of external science is imprinted in this Saturn man and becomes part of the earth when he does.

Everything else there is to man will be lost, dissolving into the universe once the earth has reached its goal. The minerals, plants and animals around us will pass away. Only the Saturn man you have been remains, in the form of fine dust particles. It will go over from earth to Jupiter existence, forming the solid skeleton of Jupiter. Those are real atoms for Jupiter. People studying external science today, people thinking in an external way, influence their Saturn man to the effect that they produce atoms for Jupiter in their Saturn man. That is how Jupiter get its atoms. If that, however, were the only thing to happen, the whole of Jupiter would be merely a mineral or mineral-like sphere. Jupiter would merely be a mineral-like sphere without plant growth. What we are able to take across to Jupiter through the Saturn man in us merely causes Jupiter to be a mineral sphere. Plants could not grow on it. If plants are to grow on Jupiter the Sun man in us must also be given something. This Sun man in us only receives something from now on and into the future if men and women absorb concepts developed in spiritual science; for the concepts we absorb outside, from external science, enter into Saturn man. What we absorb by way of thoughts engendered through spiritual science enters into the Sun man. This is why spiritual science calls for greater activity. Its thoughts differ from those of external science in that they are active. They have to be grasped in a living way and it is impossible to remain passive towards thinking activity the way we do in the external world. In spiritual science everything has to be actively thought out, we have to be inwardly active. This has an effect on the Sun man in us. And if there were no Sun principle in man, the Jupiter of the future would be entirely mineral, with no plant world. People going through spiritual development take something across that will give rise to a plant world on Jupiter. Through the Sun principle in us we take across the future plant world. All we have to do to make Jupiter barren is reject spiritual science. We can establish spiritual science now in order that there shall be vegetation on Jupiter.

Unlike others, we spiritual scientists do not talk of the marvellous progress we have made. Just listen to a modern physician, one who is very much taking the present-day point of view, or to a modern philosopher and so on. They say: ‘We need not go far back to find people who amounted to nothing at all. Someone like Paracelsus really was in idiot, and a grammar school teacher today is cleverer than Plato every was.’ Plato's philosophy was thoroughly picked to pieces by Hebbel. The latter put down in his diary, as an idea for a play, that a grammar school teacher had a reincarnated Plato in his class.<sup>81Hebbel, Friedrich (1813-63): Tagebücher No. 1335:

‘The transmigration of souls makes it possible for Plato to be getting a thrashing at school today because he is unable to grasp Plato.’</sup> He intended to make a dramatic figure of him, showing the schoolmaster to be dealing with his reincarnated Plato who was quite incapable of grasping anything his teacher was saying about Plato. Hebbel intended to make a play of this. It really is a pity he did not do so, for it really is a very good idea.

But we do not consider ourselves to have made marvellous progress. We hold a different point of view. What people consider philosophy today holds the ego-boosting view that anything going back ten years is already out of date. We know that we have to present spiritual science today the way we do. We also know, however, that a time must come when everything we now present as spiritual science will be a nonsense in a future where quite different work will have to be done within mankind. What we have to present as spiritual science today has the form appropriate for the moment, seeking out from eternity what will be for the benefit of the present age. A time will come, however, when it will be necessary for us to try and influence the dreamer in us just as we influence the Sun man, and the whole of our external science influences Saturn man. Jupiter as mineral mass will be based on what external science makes of Saturn man. Its vegetation will be based on what spiritual science makes of Sun man. Animal life on Jupiter will arise from something that is going to follow on after spiritual science. It will be based on the spiritual science of the future. Then something else will follow which will influence man on Jupiter, something which is still to come. It will provide the basis for Jupiter culture in the real sense.

At present, therefore, we are in a period in life where we prepare the mineral nucleus of Jupiter through external science and where spiritual science influences its plant life, providing the basis for vegetation on Jupiter. The future will bring the principle that influences the dreamer, and this will provide the basis for animal life on Jupiter. Only after this will come the principle which corresponds to what man is today producing in his thinking, feeling and will activity. This is guided by higher wisdom to the effect that when earth evolution has come to an end man will be able to take himself, as man, across to Jupiter.

This is how we are involved in the evolution of the earth, and we perceive, out of our very own human nature, that we are part of the great world, of the macrocosm. We know that everything we do is of account. We know that in joining in the pursuit of spiritual science we contribute to vegetative life for Jupiter and that through the things we put in words we create what will be given to the future at the Jupiter stage of the world.

Just think, dear friends, as I have told you, everything belonging to the mineral kingdom will disperse in the world; everything belonging to the plant kingdom will disperse; everything belonging to the animal kingdom will disperse. Nothing will continue on from the earth except for the mineral atoms coming from man, from the Saturn parts of human beings. Nothing of the mineral, plant and animal worlds passes across to Jupiter. The only thing which will continue is the Saturn man now within us. This will be the mineral kingdom on Jupiter.

I do not know if some of our friends still remember how we first started many years ago in Berlin. We were a small band in those days—some who shared in the experience are still with us—and we started to consider these things.

Let us imagine ourselves on the Jupiter of the future. What are the atoms of Jupiter? They are the Saturn parts of present-day man. It is a nonsense to talk of atoms of the kind modern physicists speak of. Everything man gains from the whole of the earth enters into Saturn man and later becomes Jupiter atoms. It is pure nonsense to say that our minerals, animals and plants contain what physicists are looking for in them. Our present earth atoms were prepared during Moon existence and are what will prepare us to be Sun men, just as we are now preparing the Saturn man in us. I have previously spoken of the way the atom is prepared our of the whole cosmos. You'll find this in the lectures given at the very beginning of our work in Berlin.^{82See the lectures given in Berlin on 16 and 23 December 1904, in Die Tempellegende and die goldene Legende (GA 93); in English as The Temple Legend Or. John M. Wood) Rudolf Steiner Press. London 1985.} Today I'll have to be brief, also taking into account what we have gone through in the meantime.

Our stars, too—the external physical stars, the physical sun, the physical moon we see out there in the universe—that, too, is not the way physicists see it. Physicists would be most surprised if they managed to get up to the sun, for they would find nothing at all of what they have construed. They'd be most surprised at what they saw there. What we would find if we ever could travel up there—in accord with the times it would have to be in a balloon that is still to be invented, in an ether balloon—we'd find the unexpected. We would not find what the physicists have construed; we'd find nothing at all by way of a physical body. It merely looks like that. The sun, moon and stars are part of a whole that arose at some point after Moon evolution. After Moon evolution it was not only the Moon which perished but everything that is part of the visible universe entered into night. And everything there is in the universe today really belongs to the earth, so that the end of the earth will not only mean the plant and animal kingdoms perishing with it but everything out there in the cosmos perishing as well. The stars in their present form will perish into night. And then the future Jupiter world will emerge. Its atoms will be the Saturn parts of present man. Its environment will look very different from our earth environment.

A person considering all this today might ask: 'What will remain of the present world when earth evolution has come to an end?' Mineral, plant and animal kingdoms—all that disperses and passes away. What man gains today by virtue of being man, the external power of discernment he is acquiring, will pass over into the mineral kingdom of Jupiter. The spiritual science he gains will pass over as Sun man and establish the vegetation. What we say—the words we speak—will pass over. Anything moral that happens will pass over.

Was not the One who was to give meaning and direction to the whole of earth evolution able to say some very special words? Was he not able to say: ‘Heaven and earth shall pass away, but my words shall not pass away’?^{83Mark 13:31.Mark 13:31.} Are we not now beginning to grasp the utter profundity of the words Christ spoke: ‘Heaven and earth shall pass away, but my words shall not pass away’? Is that not literally true?

Words coming from external science influence Saturn man and become the atoms of Jupiter. Words coming from spiritual science and influencing Sun man pass across to form the vegetation on Jupiter. That which acts on the dreamer passes across to form the animal kingdom on Jupiter. The moral progress made by man and what he gains through words of the spiritual science of the future—that will be man on Jupiter. It will be words, wisdom of thoughts. This shall endure. Everything all around us in the cosmos will perish. ‘Heaven and earth shall pass away, but my words shall not pass away.’

So we gradually come to see words of profound wisdom flowing from this central place of activity we call Golgotha. They flow from that point. As I once said, the whole earth evolution to follow exists so that gradually men shall come to understand the words spoken by the One who went through the Mystery of Golgotha. Today I have tried to explain to you, out of the whole of spiritual science as we know it so far, Christ's words: ‘Heaven and earth shall pass away, but my words shall not pass away.’ Again and again in the future there will be people who know how to explain other words spoken by Christ out of spiritual science. There will have to be many of them before the full meaning of Christ's words can be understood, for they are words of guidance, words given out of the spirit, yet it will only be in the course of time that they can be understood out of what human beings are able to summon up out of the science of the spirit.

We need to enter into this with our feelings if we are to get a feeling for the utter uniqueness of the Mystery of Golgotha. Through perception directed upwards to the infinite we shall gain the marvellous insight into the one thing that has given the earth meaning from the world's beginning to its very end—the Mystery of Golgotha.

Dear friends, it will be another few weeks until we can talk again. And so it has been my task today to speak of something we are able to take into our hearts and minds and meditate on a great deal in the weeks to come. I wanted to put some ideas into your hearts and minds which you could then develop further. It always has been our summer task in spiritual science to develop further what has entered into our hearts and minds so that our souls shall grow more alive and mature. We do not progress in spiritual science by absorbing it as something theoretical, by merely absorbing ideas, but rather by transforming those thoughts into our whole inner life, letting them become living experience. If we let this thought of how man is part of the whole macrocosm act on our souls, we will come to feel part of it all as human beings. Faintheartedness, hesitation, lack of hope will have to vanish before the magnitude of this thought. We must then at last come to feel ourselves human beings in all humility. And all we have been able to absorb of spiritual science, all that can and shall come alive in us out of spiritual science—as has always been our principle until now—needs to be given emphasis in the present day. Again and again we have to remember, as we consider things today, that the great events happening in our time are a warning. We must remember those who are leaving their ether bodies behind for us while still young, ether bodies that will be a great help to us in letting the spirit enter into the culture of the future. If the spirit is to come in there must be souls that understand something of these spiritual things, souls that look up into that world and know that up there is not only what, in abstract terms, is called attraction, but up there are the living dead, up there is what they have given to mankind on earth of their own life—their unused ether bodies. Souls that have some understanding of these things will have to work together, souls whose thoughts reach upwards to meet what is streaming down from the unused ether bodies of those who have died before their time.

We must fill our souls with this image of the spiritual streaming down to join the earthly. Above all, we must look up to the spiritual realm with all our thoughts, with the part of us that is already spiritual. This I have always summed up in conclusion in the words that shall also be our conclusion today:

Out of courage shown in battle,
Out of the blood shed in war,
Out of the grief of those who are left,
Out of the people's deeds of sacrifice
Spirit fruits will come to grow
If souls with knowledge of the spirit
Turn their mind to spirit realms.