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Universe, Earth and Man
GA 105

14 Aug 1908, Stuttgart

Lecture X

In the last lecture we learnt that man had gradually conquered the physical plane during the post-Atlantean epoch; he had come gradually to understand that the physical world into which he had entered is the expression of the spiritual powers lying behind it. We learnt also that when the Greeks and Romans were the leading peoples in human evolution man had established a kind of balance between his understanding of the physical and spiritual worlds. He had come to terms with the material world; he had learned gradually to understand and to love it.

We must not think that such processes did not have corresponding parallels in the spiritual world. Even if we go further back in human evolution we find, to the same extent as outward conditions alter as regards man's observation and perception of the physical world, conditions alter essentially also as regards other states of consciousness. So far special stress has been laid on the state of consciousness when man is withdrawn from his physical body during sleep. We saw that in the Atlantean epoch he perceived only blurred outlines when awake, but that divine spiritual beings appeared before him when he exercised the dim kind of clairvoyance he then possessed. In order that we may understand the entire human being we must take into account these alternating conditions of consciousness which are connected with what we call death and what lies beyond death; we shall then see that the ordinary life we observe between birth and death has also an essentially different side.

So far we have considered the destiny of man during his life between birth and death from the Atlantean epoch to the age of Greece and Rome; we must now inquire as precisely as possible into his destiny between death and rebirth; for the life of man continues after death. From the moment during the Lemurian epoch when he entered for the first time into earthly incarnation, and life within a physical body first alternated with life outside of it, man has led, to a certain extent, a two-fold life—one upon earth and one in the spiritual world between death and rebirth. Though some people believe that changes only occur in the physical world, and that between death and rebirth everything can be described in a few typical words, this belief is absolutely incorrect.

Destinies change in the spiritual period of human development also. We shall best understand how these changes occur if we glance at the life man leads here in the physical world, and at his relationship to the other kingdoms around him. Man, as at present developed, is by no means a being who exists absolutely by himself; he is related in various ways to all that surrounds him.

Think only how man's consciousness, his self-consciousness, depends upon that which surrounds him. If no other kingdom surrounded us, no mineral, no vegetable, no animal kingdom, if there was no atmosphere, no clouds which reflect the light to us, our ego as it is now would not have been kindled by the outer world. Man, as regards his self-consciousness, is immersed during the day in the world that surrounds him.

Between birth and death he is plunged into a certain environment through having an etheric and physical body. He draws his food from the lower kingdoms of nature, these give him the substances and forces which pass through him. We might say that up to the time of birth he evolves, and then, on entering earthly existence, he comes in contact with the lower kingdoms of nature. It is true he only enters these when he takes on a physical body, and has then to assimilate them as his means of support; in the physical world man is not an absolute being. Only think how he must continually inhale a certain quantity of air; so that he is by no means enclosed within his skin, his being extends into the air. On entering physical existence he enters into a certain relationship with the kingdoms below him; he dips into them; on leaving his body he rises into higher kingdoms, into that of the Angels, Archangels, and Archai, and indeed into still higher kingdoms. Just as through the needs of his physical body he enters into relationship with the lower kingdoms, so after death he enters into relationship with higher kingdoms.

Let us now pass to the epoch when man first began to enter upon his earthly incarnations. This was in the Lemurian epoch, when, though he did enter a physical body, he had very little connection with the physical world. He had as yet the merest trace of sense organs, and had therefore hardly any perception of the outer world. Man actually passed through a condition at the beginning of his incarnations when his connection with the physical world was very slight; because of this he was all the more at home in the worlds of the spirit. This was also the period when, having passed out of his physical body—not only during sleep but also after death—man entered a world full of spiritual light where he perceived spiritual beings; where, to a certain extent, he drew strength from these beings as he now draws it from the physical world; it was a time when he reached out into the kingdoms above him as he now reaches out into the physical world. His being extended into the kingdom of the Angels, Archangels, and even into higher kingdoms which interpenetrate his own. His consciousness was dim, and only at death did he gain true consciousness. He only drew into the physical world gradually, nourishing himself spiritually with the vision of divine spiritual beings.

Man only gained his ego in the course of time as he passed through his various incarnations; he did not have it at an early stage. Other beings of whom we said that they had passed through their human stage at an earlier period already possessed egos, and man learnt to know the ego through beholding them, but he only came to know it truly in the period between death and rebirth.

When a man died at that time he had the feeling that only when he could see divine spiritual beings did he really begin to live; it was actually the case that the farther he left death behind him the higher the stage to which he attained. He grew even more and more conscious until the time came (between death and rebirth) when the mighty Being appeared who had first given true content to his life, regarding whom he felt: “From Him I have come; I belong to Him.” This was the same Being, seen in a primeval period, who later incarnated on earth as the Christ. It was not possible in the Lemurian period for man to behold Christ in a physical body, but he did behold Him midway between death and rebirth; he thus became a part of Him and knew Him in the spiritual world.

As time passed on man grew ever more conscious in the physical world. Full consciousness came first in the middle of the Atlantean epoch, but it came gradually. The more conscious man became in the physical world and the more the rudiments of the ego had entered into him, the less did his consciousness reach up into higher worlds after death. At first he was not able to expand to the vision of the Christ; he only saw Angels and Archangels, and later, in the Atlantean epoch, even this was denied him; it was only granted to those who were most advanced. Normally, man only perceived Angels through his ancient dim clairvoyance; these were Angels also in the Christian sense, and are those who were referred to by the Greeks as Zeus, and by the Germanic people as Wotan, and were regarded as deities.

We have already said that in the Atlantean epoch, during sleep, man was the companion of the Gods; this was especially the case in the period between death and rebirth. These Gods were Angels, or, at the highest, Archangels, and only when man had prepared himself in this life by what he felt to be good deeds, was the vision of Christ, under certain circumstances, vouchsafed to him, through these subsidiary beings. Man still knew the Christ, however, through the deeds and the nature of the Angels and Archangels. Just as light is still light though tinted by passing through coloured glass, so the Christ-form was seen, but with waning strength. It was none other than the Sun-Spirit who thus appeared with waning strength, because man was attracted more and more to the physical side of existence and had learnt to love it.

So humanity developed through the different ages of post-Atlantean civilization, and in each of them appeared the remembrance of earlier epochs; these were actually experienced. In the Egyptian age we find a memory of the Lemurian epoch.

How did Initiates at that time represent the life after death? It was their endeavour that men should experience after death—if only as a faint echo—what men experienced in olden times when they raised themselves up to that in which they felt as if hidden, to that supreme Being—the great Sun-Spirit. This is the meaning of what the ancient Egyptians called the judgment of the Dead; when the dead person appeared before his judge, who weighed his deeds. If these were found to be worthy he might, through the merit acquired in the physical world, become a part of the Being looked up to as God of Light, the Sun-God, This was the same being who was called Osiris. It was the journey to Osiris—the union with him that was imparted to the dead as a recollection of an actual previous evolutional condition. This is how we must understand what is contained in the Book of the Dead, that most remarkable record of the Egyptian people.

From the nature of the conditions laid down in my book Christianity as Mystical Fact, the full esotericism of such things can obviously not be given out, but the fact remains that these things might be gone into very much more deeply. According to the ancient Egyptian idea, if a soul according to its deeds was found worthy of this vision it might be united with Osiris; indeed it was actually addressed as an Osiris, because united with Him. The words are: “Osiris was cleansed in the pool to the south of the field of Hotop and north of the field of locusts, where the Gods of growth wash in the fourth hour of the night and in the eighth of the day, with the image of the heart of the God passing from the night to the day.” It is impossible to express the full depth of meaning of this formula but it is important to understand the expression, “from the night to the day.” Previously it had been night; the soul is led over to a day—to a spiritual day—when it will be united with Osiris, when it may itself become an Osiris. The soul in this way actually experienced its destiny in another world, the world lying between death and birth.

Consciousness between death and rebirth darkened more and more, though it was never lost completely; it was never extinguished, though it grew dim. The more affection man developed for the sensible physical world, the more he had to content himself with the vision of lower beings, and the less communion could higher beings have with him. All the beings who were his good companions during the Atlantean epoch, when he was still clairvoyant, disappeared, especially in the period between death and rebirth, and gradually the connecting link between man and those ancient Gods was lost.

We know that remnants of ancient clairvoyance endured up to the later ages of European culture; that there were some people who in certain states of consciousness could still rise to the vision of the Gods. Such people also enjoyed a more vivid communion with the Gods after death; they had a more intimate life with them. Such a communion was good not only for men but also for the Gods, for man takes up with him the love he has won in the physical world; the Gods received back from him as a sacrificial offering that which as love he had acquired in the physical world. Men, however, grew ever less and less fitted for this communion with the Gods, because their love for the physical world continually increased. The souls of those dwelling in the districts from which the Germanic peoples have since sprung gradually participated less and less in the vision of the Gods, so that they had little fellowship with them between death and rebirth. Through this an idea developed that the Gods were losing their connection with the earth which they had themselves created, and losing also their rulership over it. This feeling gave rise to the conception of the “Twilight of the Gods.”

This is the actual foundation of the drama. It was felt that the Gods had to withdraw from the world they had themselves created. The Gods who, even as late as the Atlantean epoch, had descended into the bodies of the most advanced human beings and had taught them important secrets in the Mysteries were obliged gradually to withdraw, and they could only come in touch with the physical world by using the more advanced human beings as their instruments or vehicles. This actually happened in the Atlantean epoch; and those who were initiated into the ancient Druidic Mysteries knew, for example, that an ancient Atlantean individuality known as Sig appeared for long after the Atlantean catastrophe in many different ways in European bodies.

All such names as Siegfried and Sigurd preserve exoterically the remembrance of the repeated appearances of this individuality who was finally only perceptible to those who had been initiated into the Mysteries. He united himself with high Initiates, and it became more and more necessary, the nearer we approach our age, for him to seek out those who had already gone through many, incarnations in which they had purified themselves. Now, in order that we may understand our age, it is necessary to touch the fringe of a great mystery which throws light on much that had taken place in our time.

Let us turn once more to the middle of the Atlantean epoch, when the physical world was first disclosed to man. A sort of parting of the ways then took place for the Gods—those who had been the ancient companions of men in higher realms. Coming from spiritual heights man had plunged deeper and deeper into the physical world. He had already passed through three great epochs; the third being the Lemurian, the fourth the Atlantean and this will be followed by three others. We are living at present in the fifth epoch. The Lemurian epoch came to an end through great fire catastrophes; the Atlantean through mighty catastrophes of ice and water; our epoch will come to an end through other forces, through a mighty increase of egoism in human nature, and, on account of this, through the war of all against all.

Only those who turn to a spiritual life will survive the catastrophe, which, in this case, means the war of all against all, just as only a small group of people escaped from the catastrophes of Lemuria and Atlantis. The war of all against all will be still more terrible for those involved in it than were those of fire and water, however terrible we may picture them to have been. Those who are now turning towards a spiritual life should feel it their duty to do all that is possible to rescue the good seed of our age and carry it over into the sixth age, which will follow the present one. This age is made up of great subdivisions; the ancient Indian, the Persian, the Egyptian, the Greco-Latin, and the present one, which will be followed by the sixth and the seventh right on to the time of the war of all against all.

The present position of evolution is that we have passed the middle of the Earth age. Had human beings turned towards the spiritualizing of themselves before they had completely entered the physical world, the conquest of the physical plane, of which we spoke in the last lecture, would never have taken place. Man has, however, taken a path that leads him deeper and deeper into physical evolution; he has gone beyond the point that would have represented the deepest stage if at that time he had turned to self-spiritualization.

This point (which lies in the middle of the Atlantean epoch) was an important parting of the ways for certain spiritual beings. They had then to decide whether they would sink into a kind of abyss from which they would rise again later all the stronger (for through their fall they would have developed greater powers) or whether they would take the direct way. Certain spiritual beings, those who had formerly been the companions of man, took the direct way; they decided never again to enter human bodies, but to remain in the realms of the spirit. The subsequent development of humanity passed them by with hardly a trace.

There were, on the other hand, other divine beings, a number of whom have been preserved in the memory of the people of Europe and elsewhere under such names as Zeus, Wotan, etc.; they decided, for the salvation of humanity, to descend again and again into human bodies, that they might work for humanity. It was not possible for all of them to descend to the same extent, for through man having entered so deeply into the physical world human bodies became ever less suitable instruments for divine beings.

Only those men who had purified their bodies in a certain way, who throughout the course of many incarnations had developed such noble etheric and physical bodies that they had completely banished from their souls certain connections with the physical world, who, through their whole disposition, had lived less in that which was of the earth than in that which was not of the earth—only such men were still able to receive into themselves the souls of high Spiritual Beings as they would receive their own soul. So it happened that those into whom Spiritual Beings had entered could not, as it were, descend far enough into physical existence; they therefore held a very unique position in the world.

Let us picture some such being, one who for many incarnations had developed the forces of his body, had won an inner victory over it so that he lived more in the spiritual than in the physical world, and was, on this account, fitted to be the vehicle of a higher being. Was it possible for such a being to be fully understood by those who had descended completely into physical existence, who had developed a love for the physical world and strove to work on this physical plane? Would he not be better understood by those who had preserved the character of an earlier epoch, who were stragglers from an earlier epoch? He could, in truth, be much better understood by these stragglers from the Atlantean epoch.

The Mongolian peoples have not descended so deeply, nor have they entangled themselves so much in the physical plane nor done so much towards its conquest as the people of Europe. We see that external physical civilization is accomplished by western nations rather than by the stragglers from Atlantean civilization who had remained stationary, and were therefore not at home in a world of post-Atlantean development, because they had retained certain qualities and had then degenerated.

It is often pointed out that the Japanese are going through a significant development today through the qualities of their own character. This is an illusion. They are not developing through the force of their own qualities. In the last war against Russia they conquered with the help of battleships and cannon invented by Europeans; they made use of a foreign civilization. It is only progressive development when a people develops from out its own being. It is on this that development depends.

Spiritual individualities who were still the companions of men in the Atlantean epoch could be understood better by nations who had in a certain way remained stationary, and who represented, in a later epoch, conditions beyond which the people of Europe had developed because of their individual self-consciousness and feeling for freedom. Hence the teaching of these spiritual individualities had to be directed to such people, and we see here the consummation of a great mystery.

We see beings who, when the people of Europe were at an earlier stage of evolution, were fully understood, incarnating and appearing later as teachers in the schools of initiation, and on this account being honoured as Gods. We see Wotan, who had previously dwelt as an Initiate in a human body and taught in the Mysteries, being able, because he had not descended so deeply, to incarnate in a nation which, in a certain way, was backward, and on this account had preserved a feeling for the nothingness of the physical plane, of its unworthiness as an expression of the Deity, who looked on it as a place of sorrow and pain, and who held that the only real bliss was in leaving it. This individuality, known as Wotan and who had taught in the Mysteries of the Germanic peoples, is the same who appeared later as the Buddha, and with the same mission. (It is possible to touch on such secrets as we are speaking of in the privacy of an Anthroposophical Lodge.) Buddha, who mediated between our world and the higher worlds, is the same individuality who passed over Europe and is remembered there under the name of Wotan.

We see from this how those people who had preserved certain tendencies and connections with earlier conditions were provided for. Knowing this, the historical fact of the good reception Buddhism received among the Mongolian peoples is comprehensible, and entirely in accordance with the wise guidance of man.

As humanity had to conquer the physical plane more and more, it was no longer possible, in a later age, for such spiritual beings to incarnate directly in a physical body. It required a mightier Spiritual Being to do this, One who had been foretold by all the earlier teachers. Even the ancient Egyptians when they spoke of Osiris recalled their connection with the ancient Spirit of the Sun, and said: “The kingdom of Osiris will be established again upon earth.”

Before this could come to pass a Being like the Christ was needed. In that He had withdrawn more and more from the kingdom of the dead (and we do really see Him disappearing from the other side of life), He had drawn ever nearer to this side, until in the fourth age of civilization He incarnated in a human body visible to all, but in a body that had been very specially prepared.

The Christ-principle could not assume a human body in the same way as those did who descended entirely to the physical plane. Even such a Being as Jesus of Nazareth, Who had gone through many incarnations and attained to a high degree of initiation, was not capable at birth of being the vehicle of the Christ-individuality. Only after preparing himself through a life of thirty years had he succeeded in so far cleaning and purifying the outward physical sheaths—the physical, etheric, and astral bodies—that the Christ individuality could make use of them. In the thirtieth year of his life the individuality of Jesus of Nazareth left the outer vehicles which he had purified.

This took place at the baptism by John in Jordan. A change of individuality took place at this time, when the Christ took possession, not of an ordinary human body, but of a purified body. Then followed three years, during which Christ walked the earth in the body of Jesus, the years described in the Gospels between the baptism and the Mystery of Golgotha. We have here an Individuality Who had not appeared as in the ordinary course of events, where a form is provided at birth in accordance with the experience of many incarnations; but because this Individuality had entered into a body which for thirty years had been entangled in the physical world, and had received a mighty impulse through the Christ, something of profound importance took place which esotericists can read in the Gospels when they really know how to read them. There it stands; but such things are veiled.

At the baptism in Jordan, when the significant symbol of the dove appeared above the head of Jesus, he was not merely inspired but directly intuited by the Christ. On that occasion something shot through the entire body of Jesus of Nazareth, even into those parts which, at the present stage of human development, are most withdrawn from the influence of man—the very bones. I am now about to say something which to the materialistic consciousness of the present day seems nonsense; but that is of no matter. At the moment when the body of Jesus of Nazareth was permeated and fired by the Individuality of Christ—the great Sun-Spirit—the effect reached even into the bones.

If you burn a bone the cartilaginous part is consumed and the bone ash is left. The mineral substance of the bone and the cartilage are held together by a power which is opposed to fire, but also, therefore, associated with it. This power is at present entirely beyond the control of man's will, but it was under the control of Him Who was later to pass through the Event of Golgotha. Man can at present move his hand, but has no power to affect the chemical forces of his bones; he has become solid through them. The body of Jesus of Nazareth, through its having been intuited by the Christ, is the only body on earth that has ever acquired control over the force that holds cartilage and bone-ash together.

Through this control over the bones a force entered the world which is positively able to conquer death; for the bones are guilty of the death of man. Man has become entangled in the mineral part of the earth through being so constructed that he has incorporated into himself solid bony substance. Death came to him because of this, and it is not without cause that death is represented by a skeleton—the symbol is fully justified. The Christ-Impulse is the living force that is able to again transform the bones that is, to lead men gradually towards that which is spiritual; and this will come to pass in future evolution. This is why no external force was permitted to interfere with the bony structure of Jesus Christ: no bone of Him was to be broken. The others who were crucified with Him had their bones broken, but in Him the words of the prophet had to be fulfilled: “No bone of Him shall be broken!” This was in order that what had been imparted as a mighty central impulse to the earth should not be spoilt by any outside influence.

In this way the mighty Sun-Spirit worked at that time in the mystery which took place at the baptism in Jordan. It was the same Sun-Spirit who through His withdrawal from the earth had made it possible for man to enter physical matter, by which ossification took place, and Who continues to work on him so that he may perceive the impulse by which he can again uplift or spiritualize this tendency towards ossification.

Risky as it may be to speak of such matters, it is the mission of the Anthroposophical movement to declare those things that have always been known, taught, and seen within the Mysteries. Only because this mystery had been accomplished, and because of this alone, did another mystery become possible.

We know that the several parts of the human body correspond to the principles of man. The physical body corresponds to itself; the glandular system to the etheric body; the nervous system to the astral body; and the circulatory system (that of the blood) to the ego. The ego entered physically into man through his being endowed more and more with blood, thus becoming ever more capable of devoting himself to the material world.

A time came when the surplus blood had to be sacrificed. Horrible as it may sound to the chemist, it is nevertheless true that the superabundant ego, that which would have brought humanity to the war of all against all through excessive egoism, flowed from the wounds of the Redeemer on Golgotha. At the moment when the wounds of the Redeemer bled there was implanted within humanity the seed of the power by which it might raise itself again out of the state into which it had sunk so deeply.

If man had taken the upward turn in the middle of the Atlantean epoch he would never have attained to complete independence. He had to conquer the physical plane, but then on this plane the impulse by which he could rise again had to be all the stronger; and this impulse was given by the Christ. Because the Christ was stronger He could not only lead mankind out of the depths, but could do something else, something of very great importance! A part of the world is to be conquered by man, a part that will be united with the spiritual world that will be led back to the spiritual world.

It was shown in the last lecture that during the Greco-Latin age man had progressed so far in the conquest of the physical world, had become so deeply entangled in it, that he had to have a God in human form before he could recognize Him, for he could no longer penetrate to the spiritual world and perceive Him there. Meanwhile conditions on the other side of life—between death and rebirth—had also changed. Through man having descended so much further into the physical plane, and having developed so great a love for it, and derived so much pleasure from it, what was on the other side of life became ever less perceptible to him. He retained a considerable remembrance of this world when he lived on the other side between death and rebirth, and much of this has been preserved in legend. When we read in a book of Greek origin that the hero says: “It is better to be a beggar in the physical world than a king in the land of the shades,” it exactly expresses the feeling of that period. Because man had conquered so much of the physical plane he longed to come back to it, for at that time he could not take much over with him. Only through Christ having come to earth, and through man having already experienced Him in a preparatory way in the time of the Old Testament; only because man had received the Christ into his thoughts during life, could he take over with him that which brought light again to him on the other side. What he took with him made the other side clear and bright and restored the Christ to him with even greater splendour than in this world. Hence we see how consciousness on the other side became darkened more and more as the time approached which we described yesterday; and how it then grew clearer through man learning to know the Christ here. For what man learns of Him in this world is not lost in the period between death and rebirth; he takes his knowledge with him; and this is what the expression “To die in Christ” means.

From what has been said you will see that throughout evolution the life not only of the living changes, but also that of the dead. Because the dead are nourished on what they have learnt here concerning the Christ, because they take the fruits of this with them to the life between death and rebirth, returning here again in ever recurring incarnations, they will appear also in ever mightier, more Christ-filled bodies, and will make the earth more and more into an expression of what Christ can be to a transformed world when in the future He leads the earth to higher and ever higher conditions.

Thus we see how life, both on this side and on the other, cooperates in maturing the earth for what is to come; when the earth through being filled with the Spirit of Christ will be united once again with the sun, and will thereby rise a stage higher in the cosmos.

The Christ Event—the coming of Christ—is therefore not only a fact of great importance to man, but is of infinite importance also to the evolution of the whole of the cosmos.

Zehnter Vortrag

Wir haben gestern gesehen, wie in der nachatlantischen Epoche der Menschheitsentwickelung die Menschen sich nach und nach den physischen Plan, das heißt also unsere physische Welt, erobert haben; wie sie immer mehr Verständnis dafür gewonnen haben, daß diese physische Welt, in die der Mensch ja erst im Laufe der Zeit eingetreten ist, nachdem sie ihm vorher in verschwommenen Umtrissen erschienen war, daß diese physische Welt der Ausdruck ist hinter ihr befindlicher geistiger Mächte und Kräfte. Wir haben gesehen, wie in der Zeit, in welcher die Griechen und Römer die führenden Völker sind, sozusagen eine Art Gleichgewicht besteht zwischen dem Verständnis der physischmateriellen Welt und der aus den Menschen selbst herausgeborenen geistigen Welt. Der Mensch hat sich, wenn man so sagen darf, abgefunden mit der äußeren materiellen Welt, er hat sie nach und nach verstehen und lieben gelernt. Nun dürfen wir nicht glauben, daß diese Vorgänge nicht ihre entsprechenden Parallelen gehabt hätten in der anderen, der geistigen Welt. Ja, wir können sogar weiter zurückgehen in der Menschheitsentwickelung und wir finden, daß in demselben Maße, wie sich die Verhältnisse außen für den Menschen in bezug auf die Beobachtung und Wahrnehmung der physischen Welt ändern, sich auch die Verhältnisse für das andere Bewußtsein wesentlich umgestalten. Wir haben ja bisher den Hauptwert eigentlich darauf gelegt, wie dieses Bewußtsein war, wenn der Mensch sich im Schlafe aus seinem physischen Leibe herausgezogen hatte; wir haben gesehen, wie in der atlantischen Zeit, nachdem er im Wachen verschwommene Konturen wahrgenommen hatte, die göttlich-geistigen Wesenheiten in einer Art von dämmerhaftem Hellsehen vor ihm aufgetaucht sind.

Um die ganze menschliche Wesenheit aber zu verstehen, müssen wir auch Rücksicht nehmen auf jene anderen Wechselzustände im Bewußtsein, die mit dem zusammenhängen, was wir Tod nennen und was jenseits des Todes liegt; und da werden wir sehen, daß unser gewöhnliches Leben, das wir zwischen Geburt und Tod beobachten können, noch eine wesentlich andere Seite hat. Wir müssen die Frage möglichst präzis stellen. Wir haben ja die Schicksale der Menschen betrachtet in dem Leben zwischen Geburt und Tod seit den atlantischen Zeiten bis hinein in die griechisch-römische Zeit. Wie gestalten sich die Schicksale der Menschen zwischen Tod und neuer Geburt, denn das Leben des Menschen läuft ja weiter nach dem Tode? In demselben Augenblick, wo während der alten lemurischen Zeit der Mensch sich überhaupt zum ersten Male in eine irdische Inkarnation begibt, und also sozusagen für ihn ein Abwechseln entsteht zwischen einem Leben in einem physischen Leibe und einem Leben außerhalb desselben, das heißt also zwischen Tod und neuer Geburt, in demselben Augenblick hat der Mensch, wenn er sein ganzes Leben ins Auge faßt, ja gewissermaßen ein Doppelleben, ein Doppelschicksal, eines auf der Erde und eines zwischen seinem Tode und der neuen Geburt in der geistigen Welt. Und obzwar vielfach der Glaube besteht, daß es Veränderungen nur in der physischen, irdischen Welt gebe, und daß alles zwischen dem Tode und einer neuen Geburt im Grunde genommen mit wenigen charakteristischen Worten bezeichnet werden könne, so ist dieser Glaube doch durchaus unrichtig. Es ändern sich die Schicksale auch innerhalb dieser geistigen Entwickelungsepoche des Menschen.

Wir werden am besten verstehen, wie diese Veränderungen vor sich gehen, wenn wir ganz im groben einen Blick werfen auf das Leben, das der Mensch in der physischen Welt hier führt, und auf sein Verhältnis zu den anderen Reichen um ihn. Der Mensch ist ja, so wie er jetzt entwickelt ist, keineswegs ein Wesen, das absolut bloß für sich da ist, sondern er steht in mannigfaltigster Beziehung zu alldem, was um ihn herum ist. Denken Sie sich einmal, wie das Bewußtsein des Menschen, das Selbstbewußtsein abhängig ist von dem, was um ihn herum ist! Wären keine anderen Reiche um uns, kein Mineralreich, kein Pflanzenund Tierreich, gäbe es keinen Luftkreis, keine Wolkenbildung, die uns das Licht zurückwirft, so würde unser Ich, so wie es jetzt ist, sich nicht haben entzünden können an einer Außenwelt. So ist der Mensch schon in bezug auf sein Selbstbewußtsein während des Tages gleichsam hineingetaucht in seine Umwelt. Er ist auch hineingetaucht in eine Umwelt zwischen Geburt und Tod dadurch, daß er einen Atherleib, einen physischen Leib hat. Er nimmt seine Genuß- und Nahrungsmittel aus den unteren Reichen der Natur. Das Mineral-, das Pflanzenreich, auch das tierische Reich, sie geben ihm Stoffe und Kräfte, die durch den Menschen hindurchgehen, so daß der Mensch sozusagen die Reiche der äußeren Natur durch sich hindurchfließen läßt. Wir können sagen: Indem der Mensch sich entwickelt bis zur Geburt und dadurch eintritt in das irdische Dasein, geht er eine Verbindung mit den unteren Reichen der Natur ein. Allerdings geht er diese Verbindung erst in dem Maße ein, in dem er einen physischen Leib annimmt; da erst ist er darauf angewiesen, die anderen Reiche als seine Nahrungsmittel, als seine Unterhaltungsmittel in sich aufzunehmen. Der Mensch ist also hier in der physischen Welt kein absolutes Wesen. Denken Sie zum Beispiel, wie der Mensch fortwährend darauf angewiesen ist, ein gewisses Quantum Luft in sich aufzunehmen und wieder auszuströmen. So ist er gar nicht abgeschlossen innerhalb seiner Haut, es dehnt sich seine Wesenheit in die Luft hinaus. So daß der Mensch, wenn er hereintritt in das physische Dasein, in einer gewissen Beziehung ein Verhältnis eingeht zu den unter ihm befindlichen Reichen, in sie untertaucht.

Wenn der Mensch nun im Tode seinen Leib verläßt, dann steigt er in die höheren Reiche hinauf, in das Reich der Engel, der Erzengel, der Urkräfte, ja in noch höhere Reiche steigt er hinauf. Genau so, wie er durch die Bedürfnisse seines physischen Leibes ein Verhältnis zu den unteren Reichen eingeht, so geht er nach dem Tode ein Verhältnis zu den höheren Reichen ein. Und nun versetzen wir uns einmal zurück in die Zeit, wo der Mensch erst angefangen hat, seine irdischen Inkarnationen anzutreten, in die lemurische Vergangenheit, wo der Mensch zwar in einen physischen Körper untertauchte, aber noch sehr wenig Zusammenhang mit der physischen Welt hatte, wo sein physischer Leib ihm eigentlich noch kaum die Spuren von Sinnesorganen eingegliedert hatte, so daß er also kaum eine Wahrnehmung der äußeren physischen Welt hatte; wo er auch von den physischen Stoffen und Kräften noch wenig brauchte, wo er noch wenig heimisch in der physischen Welt war. Solch einen Zustand, wo der Mensch noch sehr wenige Beziehungen zu der physischen Welt hatte, gab es in der Tat im Beginne der Menscheninkarnationen. Um so mehr aber war er heimisch in den geistigen Welten. Es war das ja zugleich die Zeit, in welcher der Mensch, wenn er herauskam aus seinem physischen Leib - nicht nur im Schlafe, sondern auch nach dem Tode -, eintauchte in eine Welt voll des geistigen Lichtes, wo er eine Welt von geistigen Wesenheiten wahrnahm und gewissermaßen aus diesen geistigen Wesenheiten ebenso seine Kräfte herauszog, wie der Mensch es jetzt aus der physischen Welt tut, wo er sich in die über ihm aufgebauten höheren Reiche ebenso hinausdehnte, wie er heute sich in die physische Welt hineindehnt, wo er sich ausdehnte in die Reiche der Engel und der Erzengel und der höheren Reiche, die in das seinige hineinragten. Es war so, daß der Mensch mit dem Tode erst so recht sein zwar dämmerhaft-dumpfes, aber eben doch sein Bewußtsein erlangte. So lebte er sich hinein, sich geistig ernährend - bildlich gesprochen — von der Anschauung der göttlich-geistigen Wesenheiten. Sein Ich hat sich der Mensch erobert im Laufe der Zeiten, als er durch die verschiedenen Inkarnationen in der äußeren physischen Welt gegangen ist; das hatte er früher nicht.

Andere Wesenheiten, von denen wir gesagt haben, daß sie auf früherer Stufe ihre Menschheit durchgemacht haben, hatten das Ich, und der Mensch lernte, indem er diese Wesenheiten anschauen konnte, das Ich kennen; er lernte es im rechten Maße eigentlich erst kennen in der Zeit zwischen Tod und neuer Geburt. Es war so, daß damals der Mensch, wenn er starb, das Gefühl hatte: Jetzt beginne ich erst zu leben, jetzt lebe ich in der Anschauung von göttlich-geistigen Wesenheiten. Und es war tatsächlich so: Je weiter er sich von dem Tode entfernte, je längere Zeit er nach dem 'Tode verlebte, desto höhere Stufen erreichte er, in die Sphären um so höherer Wesenheiten kam er. Immer bewußter und bewußter wurde er, bis eine Zeit kam — zwischen dem Tode und einer neuen Geburt —, wo ihm dasjenige Wesen erschien, das seinem Leben eigentlich erst den rechten Inhalt gegeben hatte, demgegenüber er empfand: aus dem bin ich, dem gehöre ich an. Das war in jener uralten Zeit dasselbe Wesen, das dann später auf der Erde erschien, inkarniert als der Christus. Der Mensch hat zwar in der alten lemurischen Zeit den Christus nicht in einem physischen Leib gesehen, aber er hat ihn in der Mitte zwischen Tod und neuer Geburt gesehen, und so war er seiner teilhaft geworden, er kannte ihn in der geistigen Welt. Und immer näher rückte die Zeit heran, wo der Mensch bewußter wurde in der physischen Welt. Wir wissen, dieses volle Bewußtsein ist erst in der Mitte der atlantischen Zeit eingetreten, aber es geschah stufenweise. Je mehr der Mensch in der physischen Welt bewußt wurde, je mehr er die Keimanlage zum Ich in der physischen Welt hatte, desto weniger reichte sein Bewußtsein nach dem Tode in die höheren Welten hinauf. Zuerst konnte er sich nicht mehr aufschwingen zu dem Anblicke der Christus-Gestalt, er sah nur noch Engel und Erzengel; und später in der atlantischen Zeit ward ihm auch der Anblick der Engel und Erzengel nicht mehr, nur noch den Fortgeschrittenen war dieser Anblick vergönnt. Normalerweise hat der Mensch nur in dem alten dämmerhaften Bewußtsein die Engel wahrgenommen, und Engel sind es auch im christlichen Sinne, was in der Erinnerung die Griechen im Zeus und die Germanen im Wotan als ihre Gottheit angesprochen haben.

Wir haben davon gesprochen, daß der Mensch während der atlantischen Zeit auch im Schlafe der Genosse der Götter war, insbesondere aber in der Zeit zwischen Tod und einer neuen Geburt; das waren Engel, und im höchsten Fall Erzengel, und nur dann, wenn der Mensch sich in diesem Leben durch das, was man als gute Taten empfand, vorbereitet hatte, wurde ihm in gewisser Beziehung der Anblick des Christus durch die untergeordneten Wesenheiten des Christus vermittelt. Aber der Mensch kannte ihn noch, diesen Christus, gleichsam durch die Taten und die Wesenheiten der Engel und Erzengel hindurch. Wie durch ein gefärbtes Glas das Licht, gefärbt zwar, aber doch erscheint, so erschien die Christus-Gestalt mit allmählich abnehmender Stärke. Es war nichts anderes als der Sonnengeist, der mit abnehmender Stärke erschien; deshalb mit abnehmender Stärke, weil der Mensch immer mehr auf der anderen Seite der Welt herausrückte, auf der physischen Seite, und sie liebgewann.

So lebte sich der Mensch aus den alten Zeiten herüber. Und wir haben gesehen, wie in den Kulturepochen der nachatlantischen Zeit wiederum auflebte die Erinnerung an jene alte, tatsächlich durchlebte Epoche; in der ägyptischen Zeit lebte die Erinnerung an die lemurische Zeit auf. Wie wird also der Eingeweihte den Menschen das Leben nach dem Tode dargestellt haben? Er hat dafür gesorgt, daß die Menschen, wenn auch im schwachen Nachklange, nach dem Tode die Erfahrung haben machen können, daß sie sich bis zu dem erhoben, worin sich die alte Menschheit eigentlich geborgen fühlte, bis zu dieser Spitze, die der Sonnengeist in alten Zeiten war. Diesen Sinn hatte das, was man das alte ägyptische Totengericht nennt, dieses Totengericht, wo der Tote sozusagen vor seinen Richter gestellt wurde, der seine Taten wog. Sind die Taten für würdig befunden worden, so darf er durch seine Verdienste in der physischen Welt des Wesens teilhaft werden, darf anschauen das, was man in der charakterisierten Weise als einen Lichtgott, als einen Sonnengott empfunden hat. Es war das Wesen wiederum, das nun Osiris genannt wurde. Die Fahrt zum Osiris, das Einswerden mit ihm, das war es, was dem Toten zuteil werden sollte in der Wiederholung eines früheren faktischen Zustandes. So begreifen wir, was uns im Totenbuche, jener merkwürdigen Urkunde des Ägyptervolkes, erhalten worden ist. In meiner Schrift «Das Christentum als mystische Tatsache» konnte, durch die Natur der Verhältnisse bedingt, selbstverständlich nicht die volle Esoterik solcher Dinge angeschlagen werden, aber es handelt sich darum, daß man diese Dinge wesentlich vertiefen kann. Hatte man im Sinne der alten ägyptischen Anschauung gefunden, daß eine solche Seele nach dem Tode ihrer Taten wegen würdig war dieses Anblicks, so durfte sie sich mit Osiris vereinen. Ja, man spricht sie sogar selbst als einen Osiris an, weil sie sich ja mit ihm vereint hatte. Die Formel war: Der Osiris war geläutert in dem Teiche, der da ist südlich vom Felde Hotep und nördlich von dem Felde der Heuschrecken, wo die Götter des Grünens sich waschen in der vierten Stunde der Nacht und in der achten des Tages mit dem Bilde des Herzens der Götter, übergehend von der Nacht zum Tage. - Es ist unmöglich, all die tiefen Beziehungen dieser Formel zum Ausdruck zu bringen. Wichtig ist es, zu verstehen den Ausdruck «von der Nacht zum Tage». Es ist vorher Nacht; aber übergeführt wird die Seele in einen Tag, in einen geistigen Tag, wo sie vereinigt sein wird mit Osiris, wo sie selbst ein Osiris sein darf.

So erlebt tatsächlich die Seele in einer anderen Welt, die zwischen Tod und Geburt verläuft, ihr Schicksal. Und immer mehr und mehr verdunkelt sich das Bewußtsein, niemals aber vollständig, denn niemals ist das Bewußtsein zwischen Tod und Geburt erloschen. Aber es verdunkelt sich, trivial ausgedrückt: Der Mensch muß sich immer mehr mit dem Anschauen niedrigerer Wesen begnügen, je mehr er die sinnlich-physische Welt liebgewinnt; immer weniger können die höheren Wesen Gemeinschaft mit dem Menschen halten, der Mensch entschlüpft den höheren Wesenheiten. Alle die Wesenheiten, die noch in der atlantischen Zeit, als der Mensch noch hellseherisch war, gute Genossen des Menschen waren, namentlich in der Zeit zwischen Tod und neuer Geburt, sie entschwinden; nach und nach verliert sich das Verbindungsband zwischen dem Menschen und jenen alten Göttern. Wir haben gesehen, wie es noch Nachzügler gab des alten Hellsehens bis hinein in spätere Zeiten der europäischen Kultur, wie es noch Menschen gibt, die sich in gewissen Zuständen ihres Bewußtseins erheben können zu der Anschauung der Götter. Solche Menschen genießen auch nach dem Tode eine um so lebendigere Gemeinschaft mit den Göttern, um so inniger leben sie mit ihnen zusammen. Und das ist nicht nur den Menschen wohl, das ist auch den Göttern wohl, denn die Menschen bringen hinauf das, was sie sich hier in der physischen Welt an Liebe erobert haben. Die Götter empfangen das als Opfer zurück, was die Menschen in der physischen Welt als Liebe empfangen. Aber immer weniger sind die Menschen geeignet dazu, weil sie die physische Welt immer lieber gewinnen.

Und für die Seelen derer, die in den Gegenden leben, aus denen die germanischen Völker hervorgegangen sind, ist es so, daß sie nach und nach nur selten zwischen Tod und Geburt des Anblicks der Götter teilhaft werden, daß die Götter nur wenig Gemeinschaft haben mit ihnen. Dadurch entwickelt sich eine gewisse Grundstimmung, eine gewisse Empfindung, daß die Götter den Zusammenhalt, die Herrschaft über die Erde verlieren, die sie ja selbst geschaffen haben. Und aus dieser Empfindung heraus fließt die Vorstellung von der Götterdämmerung. Das ist der wirkliche Grund für die Darstellung der Götterdämmerung: Die Götter müssen sich von der Welt, die sie selbst geschaffen haben, sozusagen zurückziehen. Sie, die selbst noch in der atlantischen Zeit herabgestiegen sind in den Leib vorzüglicher Menschen und die höheren Geheimnisse in den atlantischen Mysterien gelehrt haben, sie mußten sich nach und nach zurückziehen, und es war ihnen nur noch möglich, dadurch mit der physischen Welt in eine Berührung zu kommen, daß sie die fortgeschrittensten Menschen zu ihrem Werkzeug, zu ihrer Hülle machten. Es kam durchaus in der nachatlantischen Zeit vor, und diejenigen, die eingeweiht waren in die alten Druidenmysterien, wissen es, daß zum Beispiel eine uralte atlantische Individualität, die man immer als Sig bezeichnet hat, noch lange nach der atlantischen Katastrophe in der mannigfachsten Weise in den Leibern der europäischen Menschen erschien, und alle die Namen, die sich erhalten haben als Sigfried, Sigurd, die sollen nur exoterisch darauf hindeuten, daß eine alte Individualität immer wieder da war, zuletzt nur noch wahrnehmbar und sichtbar für die in die Mysterien Eingeweihten. Die verbanden sich mit einem solchen höheren Eingeweihten, und immer mehr wurde es notwendig, je mehr wir in unsere Zeit hereinkommen, daß eine solche Individualität sich diejenigen aufsuchte, die schon durch viele Inkarnationen hindurchgegangen und dadurch geläuterte Menschen waren.

Nunmehr müssen wir, um unsere Zeit vollständig verstehen zu können, den Rand eines großen Geheimnisses berühren, das uns vieles von dem, was sich in unserer Kultur zugetragen hat, verständlich macht. Wir wenden den Blick zunächst noch einmal auf den Mittelpunkt der atlantischen Entwickelung zurück, wo der Mensch, man könnte sagen, zuerst eröffnet erhalten hat die physische Welt. Das war eine Art von Kreuzweg für die Götter, für diejenigen, die in höheren Regionen die alten Genossen der Menschen waren. Der Mensch war aus geistigen Höhen herabgestiegen, immer tiefer in die physische Welt hinein. Er war durch drei Zeitepochen gegangen. Die dritte war die lemurische, die vierte war dann die atlantische, und auf sie folgen drei andere. Wir sind jetzt in der fünften Epoche. Die lemurische Epoche ist diejenige, die durch große Feuerkatastrophen zugrunde gegangen ist, die atlantische ging durch gewaltige Eis- und Wasserkatastrophen unter; unsere Zeit wird ihren Untergang finden durch andere Kräfte, durch ein gewaltiges Überhandnehmen des Egoismus der menschlichen Natur, und _ dadurch durch einen Krieg aller gegen alle. Nur diejenigen, die sich dem spirituellen Leben zuwenden, werden, ebenso wie aus der lemurischen und atlantischen Zeit sich ein Häuflein Menschen den Weg gefunden hat, einen Weg finden über die Katastrophe, die da bedeutet den Krieg aller gegen alle, und dieser Krieg aller gegen alle wird noch viel furchtbarer sein für die Menschenmassen, in denen er auftritt, als die Feuer- und Wasserkatastrophen es waren, wie furchtbar auch der Mensch sie sich vorstellen mag. Und es kann nur die Aufgabe sein derer, die sich heute dem spirituellen Leben zuwenden, daß sie alles daran setzen, daß möglichst viel von den guten Keimen unserer Zeit hinübergerettet wird in den sechsten Zeitraum, der den fünften ablösen wird. Dieser fünfte besteht ja aus großen Unterabteilungen: die altindische Zeitepoche, die persische, die ägyptische, die griechisch-lateinische und "unsere, in der wir leben; und zwei andere, die sechste und siebente, werden ihr folgen bis zum Kriege aller gegen alle.

So stehen wir heute in der Entwickelung drinnen. Wir haben den Mittelpunkt der Erdentwickelung überschritten. Wären damals gegen die Mitte der atlantischen Zeit, also gerade vor dem Zeitpunkte, wo sie vollständig in die physische Welt eintraten, die Menschenwesen wiederum der Vergeistigung entgegengegangen, dann wären alle die Eroberungen des physischen Planes, von denen wir gestern sprachen, nicht eingetreten. In Wahrheit ist die Menschheit einen Weg hinuntergegangen, immer tiefer in die physische Entwickelung hinein. Der Mensch ist unter denjenigen Punkt hinuntergegangen, der den tiefsten Punkt darstellen würde, wenn er damals schon der Vergeistigung wieder entgegengegangen wäre. Dieser Punkt, der so in der Mitte der atlantischen Zeit liegt, ist ein wichtiger Scheideweg, ein Kreuzweg gewesen für gewisse geistige Wesenheiten. Für sie sollte sich sozusagen entscheiden, ob sie mit hinuntersteigen wollten in eine Art von Abgrund, aus dem sie später sich wieder um so stärker erheben können, eben weil sie dann tiefer gesunken sind und deshalb größere Kräfte entwickeln müssen, oder ob sie den direkten Weg einschlagen wollten. Gewisse geistige Wesenheiten, die früher Genossen der Menschen gewesen waren, schlugen nun den direkten Weg ein, sie beschlossen gewissermaßen, sich nie wieder in menschliche Leiber hineinzubegeben, sie blieben im Reiche der Geister. An ihnen geht also diese Entwickelung der Menschheit mehr oder weniger spurlos vorüber. Dagegen gab es andere göttliche Wesenheiten, unter denen sich zum Beispiel eine große Zahl in der Erinnerung der europäischen und anderer Völker erhalten hat unter den Namen Zeus und Wotan, die beschlossen haben, immer wieder zum Heile der Menschheit menschliche Leiber zu beziehen und herunterzusteigen, um für sie zu wirken. Aber es war nicht allen möglich, in demselben Maße herunterzusteigen, denn dadurch, daß der Mensch immer weiter hinabstieg in die physische Welt, wurden die Leiber ja ein immer weniger geeignetes Werkzeug für die göttlichen Wesenheiten. Immer mehr konnten diese Leiber die sich fortentwickelnden Menschenseelen aufnehmen, und immer weniger konnten sie Werkzeug und Hüllen der göttlichen Wesenheiten sein. Nur diejenigen, die in einer gewissen Weise ihren Leib hinaufläuterten, die durch viele Inkarnationen hindurch einen edlen Leib zustande gebracht hatten, die so stark geläuterte Ätherund physische Leiber hatten, daß sie gewisse Zusammenhänge mit der physischen Welt vollständig in ihrer Seele auslöschten; Menschen, die ihrer ganzen Gesinnung und Wesenheit nach mehr in dem lebten, was nicht auf der Erde war, als in dem, was die Erde bot, nur solche konnten noch die Seelen höherer geistiger Wesenheiten in sich aufnehmen, wie der Mensch in seinem physischen Leibe seine Seele aufnimmt. Aber daher geschah es auch, daß solche Wesenheiten, in denen göttlich-geistige Wesenheiten verborgen waren, welche sozusagen nicht tief genug hinuntersteigen konnten in die physische Welt, in einer eigenartigen Weise vor der Welt dastanden.

Denken wir uns eine solche Wesenheit, die durch viele Inkarnationen hindurch ihren Leib, das heißt die Kräfte ihres Leibes, die innere Beherrschung ihrer Kräfte so weit ausgebildet hatte, daß sie mehr in der geistigen als in der physischen Welt lebte und dadurch der Träger einer solchen höheren Wesenheit werden konnte. Konnte solch ein Wesen vollständig verstanden werden von denjenigen Menschen, die ganz in die physische Welt herabgestiegen waren, die immer mehr sich bemühten, gerade diesen physischen Plan liebzugewinnen und ihre Arbeit auf diesem physischen Plane zu verrichten? Oder konnte es nicht vielmehr von denen besser verstanden werden, die sich mehr den Charakter einer früheren Zeit erhalten hatten, die mehr Nachzügler früherer Zeitalter geblieben waren? In der Tat konnte eine solche Wesenheit weit besser verstanden werden von den Nachzüglern selbst der atlantischen Zeit. Namentlich sind es die mongolischen Völkerschaften, die nicht so tief hinabgestiegen sind, sich nicht so verstrickt haben in den physischen Plan, auch nicht so viel für dessen Eroberung getan haben wie die europäischen Völker. Wir sehen ja, wie gerade von den letztgenannten Völkern das geleistet wird, was wir die äußere physische Kultur, die Eroberung des physischen Planes nennen, während die Nachzügler, die Spätlinge der atlantischen Kultur etwas Stationäres haben, sich daher nicht in die Welt der nachatlantischen Entwickelung hineinfinden können, weil sie sich gewisse Charaktereigenschaften bewahrt haben und dann degeneriert sind. Man weist vielfach heute darauf hin, daß die Japaner einebedeutsame Entwickelung durchmachen aus ihren Charaktereigenschaften heraus; das ist eine Illusion. Das istkeine Entwickelung, die sie aus ihren Eigenschaften heraus durchmachen; wenn sie im letzten Kriege mit den von europäischen Völkern erfundenen Kriegsschiffen und Kanonen gesiegt haben, so haben sie sich fremder Kultur bedient. Das ist keine Fortentwickelung, wenn ein Volk das angenommen hat, was aus dem Wesen eines fremden Volkes entsprungen ist, sondern nur, wenn es sich aus seiner eigenen Wesenheit heraus entwikkeln kann. Darauf kommt es an. Von solchen Völkern, die in einer gewissen Weise stationär geblieben sind, die Zustände darstellen in einer späteren Zeit, über die die europäischen Völker durch das persönliche Bewußtsein, durch das Freiheitsgefühl herausgewachsen sind, von solchen Völkern konnten geistige Individualitäten, die in der atlantischen Zeit noch Genossen der Menschen waren, verstanden werden. Solchen Menschen mußte daher auch ihre Erziehung zugewendet werden. Und wir sehen da jenes große Geheimnis sich vollziehen, daß in der Tat diese Wesenheiten, welche damals, als die europäische Bevölkerung noch auf einer früheren Stufe der Entwickelung war, vollständig verstanden wurden, sich auch dort inkarnierten und als Lehrer in den großen Einweihungsschulen erschienen und deshalb später auch als Götter verehrt wurden. Wir sehen, wie Wotan, der früher als Eingeweihter in einem Menschenleib gewohnt und in den heiligen Mysterien gelehrt hatte, wie Wotan gerade dadurch, daß er nicht tief genug hinabgestiegen war, sich in jener Menschengruppe verkörpern konnte, die in einer gewissen Weise zurückgeblieben war, die eben deshalb etwas von der Nichtigkeit des physischen Planes fühlte, ihn nicht als vollwertigen Ausdruck der Gottheit ansah, sondern ihn als eine Stätte des Leides, des Wehs, des Schmerzes betrachtete, so daß es wirklich der Seligkeit entsprechend sei, sich von diesem physischen Plane zurückzuziehen.

Diese Individualität des Wotan — wir sprechen innerhalb einer Gemeinschaft von Schülern der Geisteswissenschaft und deshalb darf hier ein solches Geheimnis berührt werden -, diese Individualität, die wirklich als Wotan gelehrt hat in den Mysterien der germanischen Völker, ist dieselbe, die später zu derselben Mission wieder erschien als Buddha. Keine andere Individualität ist derjenige gewesen, der den Zusammenhang zwischen unserer Welt und den höheren Welten als Buddha vermittelt hat, als jene, die einstmals über die Gegenden Europas zog und deren Erinnerung sich im nordischen Europa unter dem Namen Wotan erhalten hat,

Auf diese Weise sehen wir, wie für diejenigen Menschen sozusagen gesorgt wurde, die sich gewisse Neigungen und Zusammenhänge mit früheren Zuständen bewahrt hatten, die ein religiöses Leben führten und den physischen Plan nicht liebgewinnen wollten. Und auch die äußerliche historische Erscheinung von der guten Aufnahme des Buddhismus bei den mongolischen Völkerschaften wird Ihnen nun begreiflich erscheinen. Das alles entspricht einer solchen weisen Führung der Menschheit.

Indem also die Menschheit sich mehr und mehr den physischen Plan erobern mußte, war es in einer späteren Zeit nicht mehr möglich, daß sich solche geistige Wesenheiten unmittelbar in einem Menschenleib verkörperten. Dazu bedurfte es einer stärkeren geistigen Wesenheit, jener Wesenheit, die früher von allen verkündet worden ist, die vor ihr gelehrt haben. Sogar die alten Ägypter, die in dem Osirisnamen noch an ihre Zugehörigkeit zu dem alten Geist der Sonne erinnern, sie sagten: Das Reich des Osiris wird wieder begründet werden auf Erden. — Eine solche Individualität war dazu nötig wie diejenige, die wir als den Christus erkennen. Während er sich sozusagen immer mehr und mehr aus dem Reiche der Gestorbenen zurückzog - und wir sehen ihn förmlich auf der Seite jenseits des Lebens verschwinden -, rückt er von der anderen Seite immer mehr heran, bis er in der vierten Epoche sichtbar verkörpert ist in einem Menschenleibe, allerdings in einem Leibe, der ganz besonders dazu präpariert werden mußte. Solch ein Menschenleib wie diejenigen, die ganz bis zum physischen Plane heruntergestiegen sind, konnte das Christus-Prinzip nicht unmittelbar aufnehmen. Dazu war etwas anderes notwendig. Selbst eine Wesenheit wie diejenige, welche wir ansprechen als Jesus von Nazareth, die viele Inkarnationen durchlebt hatte und auf hoher Stufe angelangt war und eine hohe Einweihungsstufe erreicht hatte, selbst sie war nicht etwa bei ihrer Geburt schon fähig, der Träger der Christus-Individualität zu werden. Wohl aber, nachdem sie sich durch ein Leben von dreißig Jahren dazu vorbereitet hatte, war sie fähig geworden, die äußeren menschlichen Hüllen, den physischen Leib, den Äther- und Astralleib so weit zu läutern und zu reinigen, daß die Individualität des Jesus von Nazareth diese gereinigten Leiber verlassen konnte. Die Individualität des Jesus von Nazareth verließ im dreißigsten Jahre seines Lebens die äußeren Hüllen, die durch die Kraft dieser Individualität gereinigt worden waren. Angedeutet wird dieses Verlassen der äußeren Leibeshüllen im Evangelium durch die Johannes-Taufe im Jordan. Da ist es, wo die Wesenheit ausgetauscht wird, wo die Christus-Individualität Besitz ergreift, jetzt nicht von einem gewöhnlichen Menschenleibe, sondern von einem Leibe, der rein, geläutert ist in dreißig Jahren. So haben wir die drei Jahre, in denen der Christus auf Erden wandelte im Leibe des Jesus, und die im Evangelium als die Jahre zwischen der Taufe und dem Mysterium von Golgatha angedeutet werden. Nicht wie im gewöhnlichen Laufe der Dinge erschien hier eine Individualität so, daß sie schon bei der Geburt sich solche Gestalt zu geben vermochte, wie sie die Erfahrung vieler Inkarnationen möglich machte, sondern so, daß diese Individualität in einem Leibe aufgenommen wurde, der in einem dreißigjährigen Verstricktsein in der physischen Welt gelebt, der voll der physischen Welt zugewendet war, welche durch den Christus den großen Impuls empfangen sollte. Dadurch geschah bei dieser Aufnahme der Christus-Individualität in die drei Leiber des Jesus von Nazareth etwas sehr, sehr Bedeutungsvolles, etwas, was der Esoteriker auch im Evangelium lesen kann, wenn er wirklich in ihm zu lesen versteht. Es steht darinnen, nur stehen solche Dinge verhüllt.

Bei dieser Taufe, da, wo das bedeutungsvolle Symbol der Taube erscheint über dem Kopfe des Jesus, der nicht bloß inspiriert, sondern unmittelbar intuitiert wird von dem Christus, schießt etwas durch den ganzen Leib des Jesus von Nazareth bis in diejenigen Glieder hinein, welche in der heutigen Menschheitsentwickelung am meisten dem Einflusse des Menschen entzogen sind: bis in die Knochen hinein geschieht etwas. Jetzt sage ich etwas, was dem materialistischen Bewußtsein der Gegenwart als ein Wahnsinn erscheint, aber das macht nichts. Bis in.die Knochen hinein erstreckte sich die Wirkung, als durchglüht und durchfeuert wurde der Leib des Jesus von Nazareth von der Christus-Individualität, von dem hohen Sonnengeiste. Wenn Sie einen Knochen verbrennen, dann verbrennt die Knorpelmasse, und die Knochenasche bleibt zurück. Es ist etwas, was Ihnen dadurch anschaulich wird, daß sozusagen durch die dem Feuer entgegengesetzte, aber daher auch mit ihm verbundene Macht zusammengehalten wird Knochenmineralmasse und Knorpelmasse. Das ist heute vollständig der Willkür des Menschen entzogen; das wurde aber in die Willkür dessen gestellt, der später das Ereignis von Golgatha durchmachen sollte. Der Mensch ist heute imstande, seine Hand zu bewegen, aber er hat keine Gewalt, hineinzuwirken in die chemischen Kräfte seiner Knochen, er ist verfestigt in seinen Knochen. Herrschaft über die Kraft, die Knorpelmasse und Knochenasche zusammenhalten, erhielt als einziger Leib, den es je auf der Erde gegeben hat, der Leib des Jesus von Nazareth durch die Intuition des Christus. Das wird uns damit angedeutet, daß durch dieses Beherrschen der Knochen diejenige Kraft in die Welt kam, welche imstande ist, den Tod wirklich zu besiegen in der physischen Materie. Denn die Knochen sind schuld an dem Tode des Menschen; dadurch, daß der Mensch so gestaltet wurde, daß er die feste Knochenmasse sich eingliederte, verstrickte er sich mit dem Mineralischen der Erde. Dadurch wurde ihm der Tod eingeboren, und nicht umsonst wird der Tod durch das Skelett dargestellt; solche Darstellung hat ihre große Berechtigung.

Das ist die lebendige Kraft, die in der Lage ist, die Knochen einst wiederum zurückzuverwandeln, das heißt, allmählich in die Geistigkeit zu führen, was in der künftigen Mission der Erdentwickelung geschehen wird. Daher durfte auch keine fremde physische Macht eingreifen in dieses Knochengewebe: Ihr sollt ihm kein Bein zerbrechen! Den anderen, die ans Kreuz gehängt wurden, wurden die Beine zerbrochen. An ihm mußte sich das Prophetenwort erfüllen: «es soll ihm kein Bein zerbrochen werden», damit dasjenige, was als ein großer, gewaltiger Zentrumsimpuls der Erde mitgeteilt worden war, nicht zerstört würde durch einen fremden Einfluß. So wirkte damals in dem Mysterium, das sich bei der Johannes-Taufe vollzog, der hohe Sonnengeist, der durch seine Trennung von der Erde die Menschheit in die physische Materie kommen ließ, der sie erst in die Verknöcherung gebracht hatte: so wirkte er, daß sie nun den Impuls bekam, diese Verknöcherung aufzuheben, zu vergeistigen. So gewagt es erscheint, in unserer heutigen Zeit solche Dinge zu sagen: es ist die Mission der anthroposophischen Weltbewegung, diese Dinge auch einmal auszusprechen, die in den Mysterien immer bekannt waren und immer gelehrt und geschaut wurden. Dadurch aber, daß dies sich vollzogen hat, wurde ein anderes Mysterium möglich, und nur dadurch wurde es möglich.

Sie wissen alle, daß die einzelnen Teile des physischen Leibes den menschlichen Wesensgliedern entsprechen: der physische Leib entspricht sich selbst, das Drüsensystem entspricht dem Ätherleib, das Nervensystem dem Astralleib, das Blutsystem dem Ich. Außerlich physisch schlug das Ich in die Menschheit dadurch ein, daß die Menschen physisch immer mehr und mehr mit dem Blute begabt wurden, und dadurch wurde der Mensch immer mehr fähig, sich in die physische Welt, in das Materielle hinunterzubegeben, daß die Welt des Blutes immer stärker und stärker wurde. Es mußte ein Zeitpunkt kommen, wo das überschüssige Blut geopfert werden mußte. So horribel es auch für den Chemiker erscheinen mag, es ist doch wahr, daß das überschüssige Ich, jenes Ich, welches die Menschheit ganz und gar hineingebracht hätte in den Krieg aller gegen alle durch das Überhandnehmen des Egoismus, daß jenes überschüssige Blut abgeflossen ist durch die Wunden des Erlösers auf Golgatha. In demselben Augenblick, da die Wunden des Erlösers flossen, in demselben Augenblick war in der Menschheit der Keim gelegt, sich wieder zu erheben aus dem Orte, wohin sie tief hinuntergesunken war. Wären die Menschen damals schon, in der mittelatlantischen Zeit, umgekehrt, dann wären sie niemals zur vollen Selbständigkeit gelangt. Sie mußten den physischen Plan erobern. Dann aber war auf diesem physischen Plane ein um so stärkerer Impuls nötig, und dieser Impuls kam durch den Christus. Und weil er stärker war, konnte er nicht nur die Menschheit aus der Gesunkenheit heraufführen, sondern noch etwas anderes, Wichtiges ist dadurch geschehen! Ein Stück Welt ist erobert worden durch den Menschen, das eingefügt wird den geistigen Welten, das zurückgetragen wird zu den geistigen Welten.

Wir sahen gestern, daß, als die griechisch-lateinische Zeit gekommen war, die Menschen so weit in der Eroberung der physischen Welt waren, so tief in diese physische Welt verstrickt waren, daß sie einen Gott in Menschengestalt haben mußten, um ihn überhaupt wahrzunehmen, denn sie wären nicht mehr hinaufgedrungen in die geistige Welt, um so etwas zu begreifen. In der Zwischenzeit hatten sich auch auf der anderen Seite des Lebens — zwischen Tod und neuer Geburt — die Verhältnisse geändert. Dadurch, daß der Mensch mehr und mehr hinabgestiegen ist auf den physischen Plan, ihn immer mehr liebgewonnen hat, immer mehr Genuß aus ihm gesogen hat, ist ihm immer weniger wahrnehmbar geworden, was drüben, jenseits des Lebens war. Der Mensch blieb sozusagen mit einem guten Stück Erinnerung an diese Welt, wenn er drüben zwischen Tod und neuer Geburt lebte. Auch das hat sich in der Sage erhalten. Wenn uns aus der griechischen Kultur heraus erzählt wird, daß der Held Achilleus sagt: Lieber ein Bettler sein in der physischen Welt, als ein König auf der anderen Seite -, so ist das ein wahrer Ausdruck für diese Zeit. Dadurch, daß der Mensch so viel von diesem physischen Plane erobert hatte, sehnte er sich zurück nach diesem physischen Plane, der ihn aber nicht viel hat mitnehmen lassen hinüber in jener Zeit. Erst dadurch, daß der Christus auf der Erde erschienen ist, daß der Mensch schon in Vorbereitung während der alttestamentlichen Zeit von einem Christus erfahren hat, erst dadurch, daß der Mensch sozusagen hier im irdischen Dasein die Gestalt des Christus in seinen Geist, in seine Vorstellung aufnahm, nahm er aus der physischen Welt in das Jenseits mit hinüber, was ihm das Licht wiederum brachte in der jenseitigen Welt. Er nahm das mit hinüber, was diese jenseitige Welt wieder hell und klar macht, was ihm dort den Christus wiedergibt, und zwar in höherem Glanze gibt als in der diesseitigen Welt. Daher sehen wir, wie sich das jenseitige Bewußtsein der Menschheit immer mehr trübt, je mehr es sich der Zeit nähert, die wir gestern beschrieben haben, und wie es sich dann aufhellt dadurch, daß der Mensch im Diesseits den Christus kennenlernt, daß er kennenlernt, was von dem Christus berichtet wird. Denn das, was er in der diesseitigen Welt von ihm aufnimmt, das geht ihm in der Zeit zwischen Tod und neuer Geburt nicht verloren, das nimmt er mit sich, und das ist es, was dem Ausdruck «sterben in den Christus hinein» entspricht.

So sehen wir, wie durch diese Entwickelung der Welt nicht nur das Leben der Lebendigen, sondern das Leben der Toten sich verändert. Und weil die Toten von dem, was sie hier von dem Christus lernten, von der Kraft, die sie hier von dem Christus erworben haben, zehren zwischen Tod und Geburt, weil ihnen das dort ihre Früchte bringt, und weil sie doch immer wiederkehren in immer neuen Inkarnationen, werden sie auch in immer mächtigeren, Christus-erfüllten Menschenleibern erscheinen und die Erde immer mehr zu einem Ausdruck dessen machen, was der Christus in der Umgestaltung der physischen Welt, in der Höherführung der Erde zu kommenden Stufen werden kann.

So sehen wir, wie Diesseits und Jenseits zusammenarbeiten, um die Erde wieder reif zu machen zu dem, was wir betrachtet haben: daß durch die Einverleibung des Christus-Geistes sie sich wieder vereinigen wird mit der Sonne, und daß dadurch innerhalb des ganzen Kosmos eine höhere Stufe erstiegen wird. Daher ist dies Ereignis, die Erscheinung des Christus, nicht nur eine Tatsache, die für die Menschen von Wichtigkeit ist, sondern die Bedeutung hat für die Entwickelung des Kosmos.

Tenth Lecture

Yesterday we saw how, in the post-Atlantean epoch of human development, human beings gradually conquered the physical plane, that is, our physical world; how they gained more and more understanding that this physical world, into which human beings only entered in the course of time, after having previously appeared to them in vague outlines, is the expression of spiritual powers and forces behind it. We have seen how, in the time when the Greeks and Romans were the leading peoples, there was, so to speak, a kind of balance between the understanding of the physical-material world and the spiritual world born out of human beings themselves. Human beings, if one may say so, have come to terms with the outer material world; they have gradually learned to understand and love it. Now we must not believe that these processes did not have their corresponding parallels in the other, spiritual world. Yes, we can even go further back in human evolution and find that to the same extent that the external conditions for human beings change in relation to the observation and perception of the physical world, the conditions for the other consciousness also undergo a fundamental transformation. So far, we have actually placed the main emphasis on what this consciousness was like when the human being withdrew from his physical body during sleep; we have seen how, in the Atlantean epoch, after he had perceived blurred contours while awake, the divine-spiritual beings appeared before him in a kind of twilight clairvoyance.

But in order to understand the whole human being, we must also take into account those other changing states of consciousness that are connected with what we call death and what lies beyond death; and there we shall see that our ordinary life, which we can observe between birth and death, has another side to it that is quite different. We must pose the question as precisely as possible. We have considered the destinies of human beings in the life between birth and death from the Atlantean times to the Greco-Roman period. How are the destinies of human beings shaped between death and new birth, for human life does continue after death? At the very moment when, during the ancient Lemurian period, human beings enter into an earthly incarnation for the first time, and thus, so to speak, enters into an alternation between life in a physical body and life outside of it, that is, between death and new birth, at that very moment, when he considers his whole life, he has, in a sense, a double life, a double destiny, one on earth and one between his death and new birth in the spiritual world. And although there is a widespread belief that changes only occur in the physical, earthly world, and that everything between death and a new birth can basically be described in a few characteristic words, this belief is completely incorrect. Fates also change within this spiritual epoch of human development.

We will understand best how these changes take place if we take a very rough look at the life that human beings lead here in the physical world and at their relationship to the other realms around them. For, as they are now developed, human beings are by no means beings that exist absolutely for themselves alone, but they stand in the most manifold relationships to everything around them. Just think how human consciousness, self-consciousness, depends on what is around us! If there were no other realms around us, no mineral realm, no plant and animal realm, if there were no atmosphere, no clouds to reflect light back to us, our ego as it is now would not have been able to ignite itself in an external world. Thus, in terms of his self-consciousness, man is, as it were, immersed in his environment during the day. He is also immersed in an environment between birth and death because he has an etheric body, a physical body. He takes his food and nourishment from the lower realms of nature. The mineral, plant, and animal kingdoms give him substances and forces that pass through him, so that he lets the kingdoms of outer nature flow through himself, as it were. We can say that as man develops up to birth and thereby enters earthly existence, he enters into a connection with the lower kingdoms of nature. However, he only enters into this connection to the extent that he takes on a physical body; only then is he dependent on taking in the other realms as his food, as his means of sustenance. Man is therefore not an absolute being here in the physical world. Consider, for example, how human beings are constantly dependent on taking in and expelling a certain amount of air. They are not enclosed within their skin; their being extends out into the air. Thus, when human beings enter physical existence, they enter into a certain relationship with the realms below them and are immersed in them.

When humans leave their bodies in death, they ascend to the higher realms, to the realm of angels, archangels, primordial forces, and even higher realms. Just as they enter into a relationship with the lower realms through the needs of their physical bodies, so they enter into a relationship with the higher realms after death. And now let us transport ourselves back to the time when human beings first began their earthly incarnations, to the Lemurian past, where human beings did indeed immerse themselves in a physical body, but still had very little connection with the physical world, where their physical body had hardly yet incorporated the traces of sense organs, so that they had hardly any perception of the external physical world; where they also had little need of physical substances and forces, where they were still little at home in the physical world. Such a state, in which human beings had very few connections with the physical world, did indeed exist at the beginning of human incarnations. But this made them all the more at home in the spiritual worlds. This was also the time when human beings, when they left their physical bodies—not only in sleep, but also after death—immersed themselves in a world full of spiritual light, where they perceived a world of spiritual beings and, in a sense, drew their powers from these spiritual beings just as human beings now do from the physical world, where they extended themselves into the higher realms built above them, just as they now extend themselves into the physical world, where they extended themselves into the realms of the angels and archangels and the higher realms that extended into their own. It was so that with death, human beings only then truly attained their consciousness, albeit in a dim and vague form. Thus he lived his life, nourishing himself spiritually — figuratively speaking — from the contemplation of divine-spiritual beings. Man conquered his I in the course of time as he passed through various incarnations in the outer physical world; he did not have it before.

Other beings, which we have said went through humanity at an earlier stage, had the I, and by being able to see these beings, humans learned to know the I; they only really came to know it properly in the time between death and new birth. It was so that when people died at that time, they had the feeling: Now I am beginning to live, now I am living in the vision of divine-spiritual beings. And it was indeed so: the further they moved away from death, the longer they lived after death, the higher stages they reached, the higher spheres of beings they entered. They became more and more conscious until a time came—between death and a new birth—when the being appeared to them that had actually given their life its true meaning, and they felt: I come from this being, I belong to this being. In those ancient times, this was the same being who later appeared on Earth, incarnated as the Christ. Although human beings did not see Christ in a physical body in the ancient Lemurian era, they saw him in the middle between death and rebirth, and thus they had become part of him; they knew him in the spiritual world. And the time drew ever nearer when human beings became more conscious in the physical world. We know that this full consciousness did not come until the middle of the Atlantean era, but it happened gradually. The more human beings became conscious in the physical world, the more they had the seed of the I in the physical world, the less their consciousness reached up into the higher worlds after death. At first, they could no longer rise to the sight of the Christ figure; they saw only angels and archangels. Later, in the Atlantean epoch, even the sight of angels and archangels was denied them; only the most advanced were granted this vision. Normally, human beings perceived angels only in the old, dim consciousness, and angels are also what the Greeks addressed as their deity in Zeus and the Germanic peoples in Wotan in their memory, in the Christian sense.

We have spoken of how, during the Atlantean epoch, human beings were also companions of the gods during sleep, especially in the period between death and a new birth; these were angels, and in the highest cases archangels, and only when human beings had prepared themselves in this life through what were perceived as good deeds were they granted, in a certain sense, a glimpse of Christ through the subordinate beings of Christ. But human beings still knew him, this Christ, as it were through the deeds and beings of the angels and archangels. Just as light appears through colored glass, colored indeed, but still visible, so the figure of Christ appeared with gradually diminishing intensity. It was nothing other than the spirit of the sun appearing with diminishing intensity; diminishing intensity because human beings were moving more and more to the other side of the world, the physical side, and were growing fond of it.

Thus, human beings lived out their lives from ancient times. And we have seen how, in the cultural epochs of the post-Atlantean period, the memory of that ancient, actually lived epoch revived; in the Egyptian period, the memory of the Lemurian period revived. How, then, will the initiate have presented life after death to human beings? He made sure that after death, even if only in a faint echo, people could experience that they rose up to what ancient humanity actually felt secure in, to this peak that was the sun spirit in ancient times. This was the meaning of what is called the ancient Egyptian judgment of the dead, where the dead were placed before their judge, who weighed their deeds. If their deeds were found worthy, they were allowed to participate in the physical world of being through their merits and to see what was perceived in the characterized way as a light god, as a sun god. It was the being, again, who was now called Osiris. The journey to Osiris, becoming one with him, was what was to be granted to the dead in the repetition of an earlier factual state. Thus we understand what has been preserved for us in the Book of the Dead, that remarkable document of the Egyptian people. In my book Christianity as Mystical Fact, due to the nature of the circumstances, it was of course not possible to touch upon the full esoteric meaning of such things, but the point is that these things can be explored in much greater depth. If, in accordance with the ancient Egyptian view, it was found that such a soul was worthy of this vision after death because of its deeds, it was allowed to unite with Osiris. Yes, it is even addressed as an Osiris itself, because it had united with him. The formula was: Osiris was purified in the pond that is south of the field of Hotep and north of the field of locusts, where the gods of greenery wash themselves in the fourth hour of the night and in the eighth hour of the day with the image of the heart of the gods, passing from night to day. It is impossible to express all the profound relationships of this formula. It is important to understand the expression “from night to day.” It is night before, but the soul is transferred into a day, a spiritual day, where it will be united with Osiris, where it may itself be an Osiris.

Thus, the soul actually experiences its destiny in another world that exists between death and birth. And consciousness becomes increasingly obscured, but never completely, for consciousness never ceases to exist between death and birth. But it darkens, to put it trivially: the more the human being grows fond of the sensual-physical world, the more he must content himself with beholding lower beings; the higher beings are less and less able to commune with the human being, who slips away from the higher entities. All the beings that were still good companions of humans in the Atlantean era, when humans were still clairvoyant, especially in the period between death and rebirth, disappear; little by little, the bond between humans and those ancient gods is lost. We have seen how there were still remnants of the old clairvoyance into later times of European culture, how there are still people who, in certain states of consciousness, can rise to the perception of the gods. Such people enjoy a more vivid communion with the gods after death, the more intimately they live together with them. And this is not only good for humans, it is also good for the gods, because humans bring up to them what they have conquered here in the physical world in terms of love. The gods receive back as a sacrifice what humans receive in the physical world as love. But humans are less and less capable of doing this because they are becoming increasingly attached to the physical world.

And for the souls of those who live in the regions from which the Germanic peoples originated, it is so that, little by little, they rarely participate in the sight of the gods between death and birth, that the gods have little communion with them. This gives rise to a certain underlying mood, a certain feeling that the gods are losing their cohesion, their dominion over the earth, which they themselves created. And out of this feeling flows the idea of the twilight of the gods. This is the real reason for the depiction of the twilight of the gods: the gods must, so to speak, withdraw from the world they themselves created. They, who in the Atlantean era had descended into the bodies of exceptional human beings and taught the higher mysteries in the Atlantean mysteries, had to gradually withdraw, and the only way they could still come into contact with the physical world was by making the most advanced human beings their tools, their shells. It certainly happened in the post-Atlantean era, and those who were initiated into the ancient Druidic mysteries know that, for example, an ancient Atlantean individuality, who was always referred to as Sig, appeared in the bodies of European people in many different ways long after the Atlantean catastrophe, and all the names that have been preserved, such as Siegfried, Sigurd, are only meant to point exoterically to the fact that an ancient individuality was always present, ultimately only perceptible and visible to those initiated into the mysteries. They connected themselves with such a higher initiate, and the closer we come to our own time, the more necessary it becomes for such an individuality to seek out those who have already passed through many incarnations and are therefore purified human beings.

Now, in order to understand our time completely, we must touch upon the edge of a great mystery that makes much of what has happened in our culture understandable. We turn our gaze once more to the center of the Atlantean development, where human beings, one might say, first received the physical world. This was a kind of crossroads for the gods, for those who were the ancient companions of human beings in higher regions. Human beings had descended from spiritual heights, ever deeper into the physical world. They had passed through three epochs. The third was the Lemurian, the fourth was the Atlantean, and these were followed by three others. We are now in the fifth epoch. The Lemurian epoch was destroyed by great fire catastrophes, the Atlantean epoch was destroyed by enormous ice and water catastrophes; our time will find its downfall through other forces, through a tremendous excess of egoism in human nature, and thus through a war of all against all. Only those who turn to spiritual life will, just as a small group of people found their way out of the Lemurian and Atlantean epochs, find a way out of the catastrophe that is the war of all against all, and this war of all against all will be even more terrible for the masses of people in which it occurs than the fire and water catastrophes were, however terrible they may seem to us. And it can only be the task of those who turn to spiritual life today to do everything in their power to ensure that as much as possible of the good seeds of our time are carried over into the sixth epoch, which will replace the fifth. This fifth epoch consists of large subdivisions: the ancient Indian epoch, the Persian, the Egyptian, the Greek-Latin, and “ours, in which we live; and two others, the sixth and seventh, will follow it until the war of all against all.

This is where we stand today in our development. We have passed the midpoint of the Earth's development. If, back then, around the middle of the Atlantean epoch, just before the point when they fully entered the physical world, human beings had once again turned toward spiritualization, then all the conquests of the physical plane that we spoke of yesterday would not have taken place. In truth, humanity has gone down a path, deeper and deeper into physical development. Human beings have descended below the point that would have been the lowest point if they had turned back toward spiritualization at that time. This point, which lies in the middle of the Atlantean epoch, was an important crossroads for certain spiritual beings. They had to decide, so to speak, whether they wanted to descend into a kind of abyss from which they could later rise again all the more strongly, precisely because they had sunk deeper and therefore had to develop greater powers, or whether they wanted to take the direct path. Certain spiritual beings who had previously been companions of human beings now took the direct path; they decided, as it were, never to enter human bodies again, but to remain in the realm of spirits. This development of humanity therefore passes them by more or less without a trace. On the other hand, there were other divine beings, among whom a large number have been preserved in the memory of European and other peoples under the names of Zeus and Wotan, who decided to take on human bodies again and again for the good of humanity and to descend in order to work for them. But it was not possible for all of them to descend to the same degree, for as man descended further and further into the physical world, the bodies became less and less suitable instruments for the divine beings. These bodies were increasingly able to accommodate the evolving human souls, and increasingly less able to be instruments and shells for the divine beings. Only those who purified their bodies in a certain way, who had achieved a noble body through many incarnations, who had etheric and physical bodies so strongly purified that they completely eradicated certain connections with the physical world in their souls; people who, in their whole disposition and being, lived more in what was not on earth than in what the earth offered, only such people could still receive the souls of higher spiritual beings within themselves, just as man receives his soul in his physical body. But this also meant that such beings, in whom divine-spiritual beings were hidden, who could not descend deeply enough into the physical world, stood before the world in a peculiar way.

Let us imagine such a being who, through many incarnations, had developed its body, that is, the powers of its body and the inner control of its powers, to such an extent that it lived more in the spiritual than in the physical world and could thus become the bearer of such a higher being. Could such a being be fully understood by those human beings who had descended completely into the physical world, who were striving more and more to love this physical plane and to carry out their work on this physical plane? Or could it not be better understood by those who had retained more of the character of an earlier time, who had remained more like stragglers from earlier ages? In fact, such a being could be understood far better by the stragglers of the Atlantean era themselves. Namely, it is the Mongolian peoples who did not descend so deeply, who did not become so entangled in the physical plane, nor did they do as much to conquer it as the European peoples. We see how it is precisely the latter peoples who have achieved what we call the outer physical culture, the conquest of the physical plane, while the stragglers, the latecomers of the Atlantean culture, have something stationary about them and therefore cannot find their place in the post-Atlantean world of development because they have retained certain character traits and then degenerated. It is often pointed out today that the Japanese are undergoing a significant development based on their character traits; this is an illusion. It is not a development that they are undergoing based on their characteristics; when they won the last war with warships and cannons invented by European peoples, they made use of a foreign culture. It is not further development when a people adopts what has sprung from the nature of a foreign people, but only when it can develop from its own nature. That is what matters. From such peoples, who have remained stationary in a certain sense, who represent conditions in a later period which the European peoples have outgrown through personal consciousness and a sense of freedom, spiritual individualities who were still companions of human beings in the Atlantean era could be understood. Their education therefore had to be directed toward such people. And we see the great mystery unfolding here, that these beings, who were fully understood at that time when the European population was still at an earlier stage of development, also incarnated there and appeared as teachers in the great schools of initiation, and were therefore later worshipped as gods. We see how Wotan, who had previously lived as an initiate in a human body and taught the sacred mysteries, how Wotan, precisely because he had not descended deeply enough, was able to incarnate in that group of people who were in a certain sense backward, who precisely because of this felt something of the futility of the physical plane, did not regard him as a full expression of the deity, but considered him a place of suffering, woe, and pain, so that it was truly blissful to withdraw from this physical plane.

This individuality of Wotan—we are speaking within a community of students of spiritual science, and therefore such a secret may be touched upon here—this individuality, which truly taught as Wotan in the mysteries of the Germanic peoples, is the same that later reappeared for the same mission as Buddha. No other individuality was responsible for mediating the connection between our world and the higher worlds as Buddha than the one who once roamed the regions of Europe and whose memory has been preserved in northern Europe under the name of Wotan.

In this way we see how provision was made, so to speak, for those people who had retained certain inclinations and connections with earlier states, who led a religious life and did not want to grow fond of the physical plane. And the outward historical appearance of the favorable reception of Buddhism among the Mongolian peoples will now also become understandable to you. All this corresponds to such a wise guidance of humanity.

As humanity had to conquer the physical plane more and more, it was no longer possible in a later time for such spiritual beings to incarnate directly into a human body. This required a stronger spiritual being, the being that had been proclaimed earlier by all who had taught before him. Even the ancient Egyptians, who still recalled their affiliation with the ancient spirit of the sun in the name Osiris, said: The kingdom of Osiris will be reestablished on earth. Such an individuality was necessary for this, like the one we recognize as Christ. While he withdrew more and more from the realm of the dead, so to speak — and we see him literally disappearing on the side beyond life — he draws ever closer from the other side until, in the fourth epoch, he is visibly embodied in a human body, albeit one that had to be specially prepared for this purpose. Such a human body as those that have descended all the way down to the physical plane could not immediately receive the Christ principle. Something else was necessary for this. Even a being such as the one we refer to as Jesus of Nazareth, who had lived through many incarnations and had reached a high level and attained a high degree of initiation, even he was not capable of becoming the bearer of the Christ individuality at the time of his birth. However, after preparing himself through a life of thirty years, he became capable of purifying and cleansing the outer human sheaths, the physical body, the etheric body, and the astral body, to such an extent that the individuality of Jesus of Nazareth could leave these purified bodies. The individuality of Jesus of Nazareth left the outer shells, which had been purified by the power of this individuality, in the thirtieth year of his life. This leaving of the outer body shells is hinted at in the Gospel by the baptism of John in the Jordan. This is where the essence is exchanged, where the Christ individuality takes possession, now not of an ordinary human body, but of a body that has been purified over thirty years. Thus we have the three years in which Christ walked on earth in the body of Jesus, which are indicated in the Gospel as the years between the baptism and the mystery of Golgotha. Not as in the ordinary course of things did an individuality appear here in such a way that it was able to give itself such a form at birth as was made possible by the experience of many incarnations, but in such a way that this individuality was taken up into a body that had lived for thirty years entangled in the physical world, that was fully turned toward the physical world, which was to receive the great impulse through Christ. Thus, when the Christ individuality was taken up into the three bodies of Jesus of Nazareth, something very, very significant happened, something that the esotericist can also read in the Gospel if he really knows how to read it. It is written there, but such things are veiled.

At this baptism, where the meaningful symbol of the dove appears above the head of Jesus, which is not merely inspired but directly intuited by Christ, something shoots through the whole body of Jesus of Nazareth into those members which in the present stage of human evolution are most withdrawn from the influence of the human being: something happens right down to the bones. Now I will say something that seems like madness to the materialistic consciousness of the present, but that does not matter. The effect extended into the bones, as the body of Jesus of Nazareth was transfigured and fired by the Christ individuality, by the high Sun spirit. When you burn a bone, the cartilage burns and the bone ash remains. This is something that becomes clear to you when you consider that the bone mineral mass and the cartilage mass are held together by a power that is opposed to fire but also connected with it. Today, this is completely beyond human control; but it was placed in the control of the one who was later to undergo the event of Golgotha. Today, human beings are able to move their hands, but they have no power to influence the chemical forces in their bones; they are bound in their bones. The body of Jesus of Nazareth, as the only body that has ever existed on earth, gained dominion over the force that holds together the cartilage and bone ash through the intuition of the Christ. This is indicated to us by the fact that through this dominion over the bones, the force came into the world that is capable of truly conquering death in physical matter. For the bones are responsible for the death of man; by being formed in such a way that the solid bone mass became incorporated into him, man became entangled with the mineral element of the earth. Through this, death became inherent in him, and it is not without reason that death is represented by the skeleton; such a representation has its great justification.

This is the living force that is capable of transforming the bones back again, that is, of gradually leading them into spirituality, which will happen in the future mission of Earth's development. Therefore, no foreign physical power was allowed to interfere with this bone tissue: “You shall not break a bone of him!” The legs of the others who were hung on the cross were broken. The words of the prophet had to be fulfilled in him: “No bone shall be broken,” so that what had been communicated as a great, powerful central impulse of the earth would not be destroyed by a foreign influence. Thus, in the mystery that took place at the baptism of John, the high Sun Spirit, who through his separation from the earth had allowed humanity to enter physical matter, which had first brought it to ossification, now worked so that it received the impulse to lift this ossification, to spiritualize it. As daring as it may seem to say such things in our time, it is the mission of the anthroposophical world movement to speak out about these things, which have always been known in the mysteries and have always been taught and seen. But because this has been accomplished, another mystery has become possible, and only through this has it become possible.

You all know that the individual parts of the physical body correspond to the human members: the physical body corresponds to itself, the glandular system corresponds to the etheric body, the nervous system to the astral body, and the blood system to the ego. Externally, physically, the I entered into humanity through the fact that human beings were physically endowed with more and more blood, and through this the human being became increasingly capable of descending into the physical world, into the material, so that the world of blood became stronger and stronger. A time had to come when the excess blood had to be sacrificed. As horrible as it may seem to chemists, it is nevertheless true that the excess ego, the ego that would have led humanity into a war of all against all through the excess of egoism, that excess blood flowed out through the wounds of the Redeemer on Golgotha. At the very moment when the wounds of the Redeemer bled, at that very moment the seed was sown in humanity to rise again from the place where it had sunk so deeply. If people had turned back then, in the Middle Atlantic period, they would never have attained full independence. They had to conquer the physical plane. But then an even stronger impulse was needed on this physical plane, and this impulse came through Christ. And because it was stronger, it was able not only to lift humanity out of its degradation, but something else important happened as well! A piece of the world was conquered by human beings, which will be incorporated into the spiritual worlds, which will be carried back to the spiritual worlds.

Yesterday we saw that when the Greco-Latin period arrived, human beings had progressed so far in their conquest of the physical world, had become so deeply entangled in this physical world, that they needed a God in human form in order to perceive Him at all, for they would no longer have been able to ascend into the spiritual world to comprehend such a thing. In the meantime, conditions had also changed on the other side of life — between death and new birth. As human beings descended further and further onto the physical plane, grew to love it more and more, and drew more and more enjoyment from it, what lay beyond, on the other side of life, became less and less perceptible to them. Human beings remained, so to speak, with a good portion of their memory of this world when they lived between death and rebirth. This too has been preserved in legend. When Greek culture tells us that the hero Achilles said, “Better to be a beggar in the physical world than a king on the other side,” this is a true expression of that time. Because human beings had conquered so much of the physical plane, they longed to return to it, but it did not allow them to take much with them at that time. It was only through the appearance of Christ on earth, through man's preparation during the Old Testament period, through man's acceptance of the figure of Christ into his spirit, into his imagination, that he took with him from the physical world into the beyond that which brought him light again in the world beyond. They took with them what makes this world beyond bright and clear again, what gives them back Christ, and in a higher splendor than in the world here. This is why we see how the consciousness of humanity in the beyond becomes increasingly clouded the closer it approaches the time we described yesterday, and how it then becomes clearer as a result of human beings in this world getting to know Christ, getting to know what is reported about Christ. For what he takes in of Christ in the world here is not lost to him in the time between death and new birth; he takes it with him, and that is what corresponds to the expression “dying into Christ.”

Thus we see how, through this development of the world, not only the life of the living but also the life of the dead is changed. And because the dead live on between death and rebirth from what they learned here about Christ, from the power they have acquired here from Christ, between death and birth, because it bears fruit for them there, and because they always return in ever new incarnations, they will also appear in ever more powerful, Christ-filled human bodies and make the earth more and more an expression of what Christ can become in the transformation of the physical world, in the elevation of the earth to higher stages.

Thus we see how this world and the world beyond work together to make the earth ripe again for what we have considered: that through the incorporation of the Christ Spirit it will reunite with the sun, and that through this a higher stage will be reached within the entire cosmos. Therefore, this event, the appearance of Christ, is not only a fact that is important for human beings, but has significance for the development of the cosmos.