The Rudolf Steiner Archive

In connection with many painful events that have recently happened we have been considering the Problem of Death.

I should like to call your attention today first to something of a more general character which is connected with the problem and which can be discovered through the means given us by Initiation Science. One must picture to oneself that when the human being passes through the gate of death he comes into a world which is quite different for him from what is often imagined. It is a tendency in human nature which may very well be understood, to picture the realm on the other side of death, the spiritual kingdom into which we enter through the Gate of Death, as being similar to the kingdom of the mind and senses in which we live between birth and death. I say it is an understandable tendency to picture this kingdom on the other side of death somewhat as a kind of continuation of the kingdom here. But one is then in error. For it is difficult to find words from the treasures of our speech which make it possible to characterise the experiences between death and a new birth, words which are even in a slight degree adequate. I have, as you know, often mentioned that our speech is calculated for the physical world and we must, as it were, adjust our relation inwardly to the words if we wish to make them words capable of expressing that which lies on the other side of death.

Moreover the mode in which these words come forth from the soul when the soul must characterise something which lies on the other side of death is quite different from the mode in which words come forth from us in the world of the mind and senses. This mode of expressing oneself about the spiritual world, its beings and its phenomena is much more a self-surrender to this spiritual world and a letting oneself be bestowed upon the words.

Such words as I have communicated to you in respect of persons who have died were not formed as one forms words when one wants to bring something to expression in the outer physical world, but they were so formed as if they poured into one's soul from the being in question. So that the being gives them, pours them in, and we now have the feeling that—we are expressing something or other that we see through these words, but we have throughout the feeling: through us something is expressing itself, something that uses us to a certain extent, as its organ, in order to express itself, in order to objectify itself in spiritual speech. So it is quite a different proceeding, it is a self-surrender with one's soul to the being with whom one is concerned, and such a self-surrender that the being finds the possibility of expressing with our instruments its own inner nature and its own inner experiences. When one frames the word it is not like the adapting of oneself to something external, but like a surrender of the word to the being in question, like a placing of the word at this being's disposal, so that the being can then itself make use of our words.

Thus it is quite a different method of placing oneself in objectiveness, from the method here in the world of the mind and senses. One of the very first conditions, therefore, of gaining a right relation to the spiritual world, is a certain mobility of the inner nature, a certain adaptability to the most varied individuals, a continuous possibility of going out from oneself and betaking oneself into other individuals. If one really wants to express with a certain surety of aim—if I may put it thus—that which is in the supersensible world and lives therein, as is the case with one who has gone through the gate of death, one must first and foremost be healed of what can be called the earthly ego-delusion. One must have succeeded in thinking of oneself as little as possible, in setting oneself as little as possible in the central point of the universe. One must, if one has a strong predilection for speaking a good deal about oneself, for brooding a good deal over oneself, conquer this tendency; since this much speaking of oneself, much brooding over oneself, is actually the very worst path to self-knowledge. If one has the tendency to speak much of oneself, to judge everything so that first of all one is mindful of how one is oneself placed in the world, and what one signifies to the world, if one has this tendency, then one is badly fitted for finding oneself rightly in the spiritual world or for bringing anything at all of the spiritual to expression.

One is most occupied with oneself in the spiritual sense when in the earthly sense one is least so occupied, thinks about oneself least, for what in the earthly sense is the most interesting of all to us, the connection of the world with our own person, is for the spiritual world the most devoid of importance. So we shall always find that the way into the true spiritual reality becomes very difficult when at every opportunity we must find occasions, according to our inner nature, to speak of ourselves, to speak of what we could be worth to the world, if need be, and so forth—less or more.

If we employ these methods in ordinary life, which is also ruled inwardly by spiritual forces and impulses, we do not get on well. Here one can find the most remarkable connections. I have met with people who for instance greatly lamented that they found it extraordinarily difficult to get up, that the decision to lift themselves up was very difficult. I have even made the acquaintance of people who have calmly acknowledged that if there were no external circumstance compelling them to rise, on the whole they would prefer not to get up at all. One can always find an inner connection between the whole being of man and such a predilection. These people as a rule would be those who tell one much, very much about themselves, who have a great deal to say about what is sympathetic or antipathetic to them, what they have come across in this or that place, to their benefit or detriment ... and similar things. One who desires to prepare himself properly for a really objective grasp of the spiritual world must pay attention to such connections. For we must observe life if we wish to enter into reality. And you may be quite sure of this: as human beings, through our natural predisposition, there is nothing as a rule to which we are less disposed, than to take life objectively. We are to nothing so much inclined as to take ourselves in too much earnest and to observe outer life with too little earnestness. One only struggles through quite gradually to words which can then become really true guiding lines of life, and with great geniuses one can often see how they go through a great deal, in order then to impress their whole life-wisdom into a single word. Then this signifies something quite different from what it would when spoken by just anyone in the ordinary daily course.

I once drew attention—it was in connection with the lectures which I held in Norrköping—to how easily one can utter the great, the impressive words of the aged John: “Children, love one another.” But it means something quite different if a foolish person, some youngster says it, or if John says it at the end of a full life in which much, very much had been undergone here upon earth.

It is not only a matter of whether the saying is true, but also from what background of the soul it is spoken, from what background it arises. Goethe, too, from a rich, full life, wrestled through to a beautiful saying, the deep meaning of which one must fathom, though it cannot be understood as people imagine, using it in every situation of life. To understand it thus is—I should like to use the paradoxical term—far too simple, for to understand it thus is possible for every child. But as it must be understood, as Goethe understood it upon the foundation of a rich, and over rich life-experience—I refer to the words, “Know thyself and live in peace with the world”—is not possible to every child. But the linking together of these two sentences shows us that there is no self-knowledge which does not really lead to the sentence “Live in peace with the world.”

I really wanted to review all these things as much as possible in detail since they are far more important than you at first believe. But I must indicate them and leave much to your own meditation. I should like only to point out that, according to the statements of many persons there is a lack of material for meditation. put there is really no lack of it, if one only has the goodwill to let the meditation material be found in life, offer itself as such from life.

Now he who passes through the portal of death is directly, through this fact, removed from all the illusory relationships in which he lives, in which he is ensnared here, so long as he dwells in the physical body. He is removed from them for they were forced upon him as we know through the fact of his being incorporated in the physical body. He is above all removed from many functions which had become sympathetic to him in the life between birth and death, and which naturally, since he lacks the physical body, he can no longer carry out after death. The whole mode of living, of the relation to the universe, becomes a completely different one, and you can get an idea when you meditate upon the Vienna cycle “Life between Death and a New Birth”, of the quite different manner in which one must place oneself to the world if one desires to make concepts about this life between death and a new birth. One must only try, falteringly to coin the words which were sought for there, to experience them quite intimately. In such matters this is imperatively necessary.

I have already pointed out recently that the moment of death is really not to be compared with the moment of birth into physical human life except superficially. In the ordinary course of life, if one is not supported by clairvoyant knowledge, one does not remember back to the physical birth in the physical body. Through the capacities given us by the earth we remember no further back than the fact of being born—not even so far. If there are people today who believe that they know everything through the senses, they do not reflect that they cannot know the very origin of their earth-life through sense-impressions. They can only know it by being informed about their birth or by being told on the foundation of an often not consciously but in fact unconsciously accepted inference. There are only these two methods of knowing that one has been born if one has not the aid of clairvoyant forces;—to have it related to one, or to make a deduction, an inference—other men were born, I am similar to other men, therefore at some time I too was born. A correct deduction.

And any other method of arriving at the fact of one's own birth with earthly forces, except to be told about it, or to make this inference by analogy, any other method than these two does not exist for the faculties of earth, so already by the effort to come to a knowledge of our own birth we discover that it is not possible to find a foundation for the truth of it in mere experience of the senses. The moment of death is utterly dissimilar from the moment of birth, for one can always behold the moment of death, whereas one cannot with ordinary earthly faculties in the physical body behold the moment of birth. In the spiritual world in the time between death and new birth one can always behold the moment of death from the instant when one has brought it for the first time to one's consciousness. There it stands although not perhaps as we see it with its terror, from this side of life, but it stands there a wonderfully beautiful event of life, as a coming forth of the soul and spirit nature of the human being from the physical-sensible sheath, it stands there as the liberation of the Willing and Feeling impulses from the fleeting, the objective fleeting Thought-being.

That directly after death a person is not in a position to behold this moment of death immediately, is connected with the fact that we have, not too little consciousness, after death, after the entrance of death, but on the contrary, that we have too much consciousness. Only remember what is said in the Vienna lectures, that we find ourselves not in too little wisdom but in too much wisdom, in an unending, overflowing wisdom pressing upon us from all sides. To be without wisdom is impossible to us after death. This comes over us like a light, flooding us from every direction, and we must first succeed in circumscribing ourselves, in orientating ourselves, where to begin with if we are not orientated. Thus through this circumscribing of the whole highly-pitched consciousness down to the degree of self-consciousness which we can bear in accordance with our earthly preparation for death, we come to that which we call “the awakening” after death.

We awake directly after death too vividly, and we must first diminish this awakening to the degree corresponding to the faculties which we have prepared for ourselves through our experiences in our various earth-incarnations. So it is a struggle to stand our ground in the consciousness breaking in upon us from all sides.

And now comes something in which we must all—both after death and also if we would rightly enter Initiation—first cure ourselves, as it were, of the habits of the physical-sensible life. In order to be thoroughly understood I should like to link this on to something. When we began in Berlin to carry on our movement of Spiritual Science in quite a small circle, we were at first joined by various people. We were at that time a very small circle. One day not long after we had begun to work, a member of this circle came and explained that he must withdraw again. He had seen that we were not on the right path, for it was not a matter of seeking all the things that we sought, but of seeking Unity. That was an idee fixe with this person. In a long conversation he developed the fixed idea of Unity and then left us in order to seek unity. He thought to arrive at the supersensible just through this seeking for Unity, through this idee fixe of Unity. But the idea of oneness or unity is something only resulting from the last abstractions of the outer physical life. This striving after oneness is in fact the most material towards which one can strive. It is precisely of this oneness-striving that one must be cured if one wishes to stand correctly in the spiritual world. Here in the sense world it is so easy to say: we must seek oneness everywhere, we must seek unity in the plurality, in the multiplicity. But that is something which only has significance for the physical sense world here. For when we pass through the gate of death then we do not have multiplicity, but something which comes before our soul as an overwhelming consciousness. When we have passed through the portal of death we have nothing but oneness around us, continuous oneness. It is then a matter of rightly finding plurality, multiplicity. We must strive there for nothing else than to come out of oneness into multiplicity.

Now I should like to give you a correctly formed idea of how a person comes into multiplicity out of oneness. Let us suppose that one passes through the portal of death, enters into this world of surging spiritual life of wisdom. One enters first into this world, which to begin with stupefies us when we awaken there. We do not distinguish ourselves within it at all. So much is it oneness that we do not distinguish ourselves in it, we do not make a differentiation between ourselves and the universe, but rather we belong completely to the universe; all is one.

But now let us answer the question, and I pray you to ponder not a little but very much upon the answer that I will give. Now we reply to a question: What actually is this oneness into which we are there received? Remember all the beings of the higher hierarchies of which nine are known to you, or ten if we count mankind. In each hierarchy is a whole host of beings. These all think. It is not man alone who thinks. All the beings of these higher hierarchies think. Consider therefore this whole host of beings in whom we are received when we have stepped through the portal of death. They are around us, for in stepping through the portal of death we are received by the complete fullness of being. At first we do not perceive them. We are within them, but we do not perceive them. That which surges around us at first is just this oneness. But what is this oneness? It is the thoughts of all the hierarchies merging into one another. What all the hierarchies think together; this thought-world of the hierarchies indistinguished as to what one hierarch, what the other hierarch thinks;—this is the Light-Being of Thought that surges round us, this oneness.

Therefore we live in the thoughts of the hierarchies flowing together to a oneness. Therein we live.

And now what is the further course of our life after death? Our concern is to gain a relation to the separate beings, to lift ourselves out of the ocean of thought where all the thoughts of the hierarchies flow together, and to gain a relation to the single beings, to the multiplicity. After death we must not only gain a relation to the commingled unity of the surging Thought-essence of the hierarchies—for that is given to us, but we must work through so that we gain a relationship to the single beings of the hierarchies. How do we gain this?

Now at first we are flooded with this ocean of the thoughts of the hierarchies merging and flowing together. Through what we have acquired for ourselves in our physical body there condenses at the gate of death to which we look back, our own inner being lifting itself out of the material coverings. That gives us strength of will. That gives a will-impulse of a feeling nature, and a feeling-impulse of a will-nature. These we inwardly become aware of in beholding the being which ascends from the body which we are after death. Through this we are in the position to some extent of attracting our “will-rays.” And when we place such a will-ray somewhere, which we create out of the force of death, which is born with death, then we obliterate at another place, and at a third place, etc. at various places through the strength of our will-impulse we obliterate the thought-world surging around us. And inasmuch as we obliterate it there comes to meet us in the hollow space of the surging ocean of thought, if I may say so, the thought of a hierarch, the being that lives within it in the spiritual world.

Whereas here in the physical world we exert ourselves to find a thought for the thing which we see, in the spiritual world, where, as I have pointed out, thought stands in profusion at one's beck and call, we must obliterate the thought, drive it away. Then the beings approach us. We must be master of the thoughts, then the beings approach us. And the strength to become master of the thought, to cast the thought out of our field of sight, as it were, whereby the being approaches us in the sea of the surging thought-world, this strength we receive through the fact that as a beautiful beginning of our spiritual life after death the vision of dying, of death itself, comes to meet us, and becomes our teacher in the obliterating. For death becomes to us after death the teacher of obliterating, the stimulator of that will force wherewith we must obliterate the thoughts in the surging sea of light.

Herewith is indicated the entirely different manner in which the human being stands to his surroundings after death and before; how he must proceed in the world of the senses by establishing himself there, having the atmosphere around him and then being obliged to wait until something comes into the atmosphere. On the other hand, after death he must so proceed that he has the Light-sphere of Thought around him and within it he must then himself obliterate the thoughts that lie before him in his field of vision, in which the beings concerned then appear to him. For here one has to do with beings, as I have indicated in my book, “The Threshold of the Spiritual World.” Thus one comes out of unity into multiplicity. Monism in the sense understood by many people is only a world-concept for the Gate of Death. For there in the most marked degree an urgent necessity arises for seeking multiplicity. To seek oneness is a last fetter, a theoretical fetter of life as understood by the senses.

But what is it then that we actually accomplish there? Well, it is an activity by which we make room for the hierarchies to approach us. Our being, as you know, is then spread over the whole universe (I have repeatedly spoken of this,) and we make room by creating these hollow places, as it were, so that what is objective to us after death, can appear. Never can what is objective in the spiritual world appear to us if we take our own being into the spiritual world; we can only discern the other in the spiritual world if on the spot where the other is to appear we obliterate our own being; and that happens in this way.

This is an inner characterization of the process which is also necessary if we wish to reach the dead in the manner I described to you at the beginning of the lecture, where one has to acquire the power of letting the dead speak, of letting the dead express themselves. One must then try to drive away one's thinking and feeling from where the dead is, to drive away oneself, and where one has driven that away, impulses come forth from the depth of being which, without our will, place the words in our mouth which must come to us if we wish to express the objective being of one who is not incorporated in the physical body.

You see, that which here in the physical world is in a way the weakest in man, willing and feeling, (they are the weakest parts of the human soul and the most unclear), over which we are least master, gains a special significance if we are to perceive in the spiritual world. On the other hand, that which here in the physical world is the strongest of all, thought-concepts—we prefer to live, as you know, in illusion and concepts, since there we can be most dominant—is the weakest in the spiritual world. One cannot make much beginning there with illusions, for illusions still disguise for us this overflowing oneness of thought-essence. Our concern is not an exercising of the life of thought, but a development of our life of will and feeling, and this too is the essential in meditation. In meditation it does not matter so much what we picture, but, as I have emphasised repeatedly, to picture with inner strength. it is a matter of inner energy, of feeling and sensation while we meditate, that is, of a will element which we develop in meditation, and which we develop more strongly if we have so to exert ourselves as in meditation we ought to exert ourselves, spiritually exert ourselves. What is most opposed of all to real progress in the spiritual world is the longing to dream, the longing to form illusions about outer reality, because in this way we make our will continually weaker and weaker. One makes the will weakest of all if one cultivates the parasites of the life of idea, if one makes illusions for oneself over all sorts of external things. Above all, the way into the spiritual world does not draw near to us by our holding life at a distance, but by understanding that not an impoverishment of the outer life, but only an enrichment, can lead into the spiritual world. People would like so much to grow into the spiritual world through weakness and not through strength. One grows into the spiritual world by weakness if the outer world, the world of life, does not interest one, when one cannot fulfill the Goethe maxim “Know thyself, and live in peace with the world.”

I should like to point out before I go further in these studies of death, that in all human activity of an artistic nature there must lie as foundation a “playing in” of that activity of the human soul which is necessary for this human soul after death. As regards artistic activity it is precisely the will-element which must be impregnated into the artist from the spiritual world, not so much the element of observation. In our age of the decay of art and especially of artistic labour, the opposite is taking place. In our age of degeneration that element is being elaborated even in the artistic world, which makes the conceptual life more sophisticated. Therefore in our age, artists are becoming more and more dependent on models and copies. They can do extremely little if they have no models or copies. Hence in our age it will come about more and more that the artist will isolate himself in his art. But it can never reach real art if one isolates oneself in art. That is the opposite of what ought to be.

What happens, then, if someone is creating a human being through art, in painting or sculpture, and he does not occupy himself with the inner forces which build up this human being, with the dynamic forces, but merely goes out and gets a model and uses the model as one uses things in looking at them? He is then departing from the real principle of artistic creation. Artistic creation begins when one creates an inwardly willed picture of how the nose stands out here, of how the forehead is vaulted there; one does not see the things outwardly, but can penetrate into them inwardly. That is what matters.

And so in a special way it is also the case with nature. In nature it is a matter of really living within the activities of nature. And here I will call your attention to something which the human being immediately experiences when he has passed through the portal of death, which here, in the physical world, however, remains more or less unknown to him.

When we paint, we paint preferably that which is spread, one might say, over the surface of things. We paint light and shade. We paint colours. Now outer nature is furnished with light and colour from the fact that she does not accept them, but throws them back. Over there is the object and it throws us back light and colour. That is between us and the object. Mineral things are, for instance, minerals, because they cannot receive light and colour, within, because they reflect them externally. There within the colour, man lives with his soul. After death he withdraws into it at once; there he knows himself in light and colour, but here he does not know himself within them. When he comes before the landscape as landscape painter, he must have something of what is between him and the landscape, he must be able to rise into it, he must, as it were, bring something into the physical world which only actually becomes reality when the human being has passed through the gate of death. This gives the similarity between artistic creation and the standing within the spiritual world, although the artist is for the most part unaware that the spiritual world pulsates and flows through him, nor is he conscious of the necessity of being pulsated through by the spiritual world. Precisely on this account the design of our building has been made as it has been made, because we must pay attention as I have often said, just to what is not there, not to what is there. Just the hollow forms which have been left free have to be considered, not what is actually there. In so far, through carrying our stream of Spiritual Science into the practical domain, a beginning has been made which had to be made in our present epoch of culture.

You see, such inter-penetrations of the spiritual world into human life as through, let us say, the Death Spectrum, were by no means so unusual in times lying not so very far behind us. Today it is something unusual, and as a natural gift it will become more and more unusual. It will occur less and less as a natural gift. But the less the human being here in the physical world can form some kind of connection with the spiritual manifoldness, the more he will be fettered when he has passed through the gate of death. The possibility of creating those hollow forms would entirely cease if mankind should quite lose connection with the spiritual world, as must necessarily happen in the mere external progress of world events. We know that the old clairvoyance must become entirely lost. but if that inner relation to the spiritual world were not to be re-established through Spiritual Science, a man would gradually lose the possibility, after death, of actually living in the spiritual world, of having a real, actual existence. Through the backward-survey of his life, which always remains for him, where the beholding of death is something quite actual, he would be spell-bound, almost as if confined in a prison.

Therefore in the case of those who, if I may say so, go through the gate of death strengthened by Spiritual Science, it is to be seen that comparatively quickly after death they gain freedom, free activity in the spiritual world. Hence the point is for a man to replace by the strengthening of Spiritual Science what was earlier given to him by natural aptitude—the gaining of a relation to the super-sensible, to spiritual phenomena.

If from a natural aptitude one can see something like a Death Spectrum (and people in earlier times which do not lie so far behind us used always to see the death-spectrum—only it is a lost faculty)—one sees this death-spectrum through the separation from the body. This enables one to see the single, individual phenomena. These single phenomena are carved out of the oneness ... and that is the important thing ... this carving out of the oneness ... to learn how to do this. But the possibility of learning how to do it is entirely lost with the loss of the natural, atavistic clairvoyance, and it must be replaced by growing into Spiritual science. It will be this strengthening given by Spiritual Science, through which the necessary faculty for artistic creation in every sphere will be called forth in the future. The sculptor, the painter, the poet, will not be able to create if they do not strengthen themselves through Spiritual Science. Today people are still afraid of this. But the fear which comes to expression when a musician, a painter, a poet, says: ‘Since I have to engage in and struggle with all manner of things this kills the original artistic creative power in me’—can be heard everywhere. This is only a fear of the strength that is necessary if the domain of human art is really to last into the future. Men are still afraid today of what in their inner being must come forth precisely as the strongest force. Times will come in human evolution where artistic faculties must ripen through the strengthening acquired through Spiritual Science.

Then, at all events, there will be less of the scandalous thing that is prevalent today, namely, that in very early youth and out of nothingness, people vaunt themselves artists and are, in their own opinions, artists.

When this kind of art does not succeed, they think it is entirely due to lack of appreciation on the part of the world. This nonsensical state of things will gradually cease. The art of the future will be an art of maturity and it will not be until a comparatively late age in life that a man will feel inwardly mature enough to engage in art. it will no longer be believed that in later life it is impossible for a man to have the forces requisite for artistic creation—forces of youth as they are often called; far rather will it be found that only by the deepening and strengthening acquired through Spiritual Science can the forces that will lead to artistic creation in the future be liberated from the inner being. But people are still afraid of these forces today. They are afraid of what has to be attained. Many artists have a holy terror of this emergence of the inner depths of their being, and when they hear that it is not the external, earthly man, but the higher man within them who should be the creative artist, they are thrown into the most utter confusion. It is difficult to imagine more complete confusion than that of a certain modern artist when he realised that it is the Genius in the inner man, the being who belongs to the spiritual world, who is really the creator in the artist. An artist of modern times expressed his holy terror of the spiritual world in approximately the following words:

“Genius is a terrible disease. In the heart of every writer there is a monster who devours his feelings directly they have been born. Who will be victorious—the disease over the man or the man over the disease? A man must be great indeed if he is to hold the balance between his character and his genius. If a poet is not a giant, if he does not possess the strength of a Hercules, he must either forfeit his heart or his talent.”

The very flesh of one's soul, so to speak, creeps when such words are uttered. For they are simply an expression of the holy terror which exists in the human being in regard to things that are connected with the spiritual world. Moreover the last sentence is quite consistent, although the author is unaware of how consistent it is ... The fact that he speaks of giants, of Hercules, is very characteristic. It is very significant that precisely these words come into his mouth—or rather into his pen.

So the view may actually be held that the human being must be victorious by virtue of what he is in earthly life ... for this is contained in the words, whereas true knowledge will reveal that the healthy genius within a man will penetrate and take hold of him, will make him into its instrument.

Another modern writer refers and adds to the sentences I have just read, in strange, extremely strange words. He says: “Let us picture the tragic destruction of Laocoön as described in the Aenead. With natural horror and repugnance the citizens of Troy witness the gigantic snakes strangling Laocoön and his sons. The spectators feel fear, compassion and certainly wish to save the victims; however different their conditions of soul may be, nevertheless the moment of will undoubtedly plays a very important part ... but just imagine a sculptor in the midst of this shocked and excited crowd, a sculptor who sees the terrible catastrophe taking place before his eyes as the subject of a future work of art. Amid the general excitement of these shouting, frenzied, praying people, he remains the unruffled observer. All moral instincts in him are at this moment suppressed by the desire for aesthetic experience.”

This, forsooth, is supposed to be necessary for the creation of a work of art: A crowd of people who are not artists stand there with deep compassion, unable to help, and together with them, a simpleton, a dunderhead, who has no inkling of the pain caused by it all. And this dunderhead is supposed to be the true artist who is capable of portraying the scene; he stands there in his stupidity merely as an observer: Things have come to such a pass at the present time that people dare to demand of the artist that he shall be a dunderhead when faced with life's phenomena, in order that he may be “objective.” He must tear compassion and sympathy out of his heart; he must become a dull-headed simpleton and only then, according to what is said here, will he be able to depict something capable of interesting other human beings.

When people have it in them to evolve such a view of art, they cannot help being seized by the most terrible of all Ahrimanic forces. Such a view denotes the decadence of art that is produced by the fear and dread of spiritual reality. People do not know that if a man wants to be an artist he must feel events with still deeper sympathy, still deeper compassion and must be able, at a later moment to look at the same events objectively out of this deep sympathy, making us love them as we may love a being who is strange to us. Out of this still deeper quality of sympathy we must be capable of art that is creative. The perversion of outlook has reached such a point today that the opposite of truth is trumpeted forth to the world as consummate wisdom. And I am convinced that there are infinite numbers of people who consider this dullness very clever and who regard this laudation of insensitive stupidity in the artist as the final discovery of what art really is. Such is the present day and it is for us to seek in Spiritual Science that support and strengthening which enable us to realise that we ourselves are living in the world into which the human being also enters, in the natural course of events, when he passes through the Gate of Death.

For us, art is related to death; it is related to the higher life: to be related to death means to be related to higher life.

In order to enter the spiritual world we must in many respects be capable of ideas and mental pictures quite different from those which must fill us for the purpose of understanding the world we experience between birth and death. We must pierce through Maya not only in such a way that we take this Maya to be the same everywhere, thinking that when we have broken through it at one point we are already in the spiritual world. The density of Maya is different at different places in life. This we shall find when we confront diverse spheres of life.—Maya is woven out of different materials. Although it is Maya, it is woven out of different materials at different places in life.

Suppose we get to know a child in its physical existence; we form ideas about the being of the child, ideas built up from our experiences of meeting the child in the physical body. There could be no greater error than to carry this picture into the spiritual world for the purpose of really getting to know this being when it has passed through the Gate of Death.

In the death of Theo Faiss, a terribly touching karmic event has happened among us recently. It would be a false picture of him if we were merely to enlarge the idea we formed of this child as we met him in the physical world, if we were simply to project this picture into the spiritual world. In just such a being the very greatest maturity can be observed soon after death. We can find the forces which brought the child into the physical world through birth—and which have not been allowed by karma to live themselves out in the physical world—we can find these forces interwoven in the cosmic forces and we gradually realise that a mature soul has struggles through death to cosmic existence, is growing little by little towards the heavenly spheres. And when such a soul was a child in the last incarnation we can perceive that this soul is able, comparatively quickly, to develop to the point where it directs the forces that are now merging into the cosmos. Then we learn to know the human being as he is after death; it is as though with his own being he were directing the forces which were contained in his death spectrum and are now weaving themselves into the cosmos. Thus the human being grows into that creative activity which we may call the heavenly creative activity. Then his feeling that is coloured by will, and the element of will that is coloured by feeling, grow together with the universe outside him. Just as when we, as children in the physical body, gradually adapt ourselves with our sense-organs to the external world, just as we then grow into the faculty of vision, so do we grow, after death, into the essential realities we grow into the unfolding of will.

If we allowed these things to work upon us in the sense of Spiritual Science, we should observe, little by little, how the Maya of external life is woven with different strengths at different places. Maya is difficult to pierce in cases like the death of a little child, because most of the external manifestations disturb what must replace them if we are to have a true picture of what the human being is after death.

But there are also human beings with whom it is comparatively easy to pierce through the warp and woof of Maya; it is easy because the truth of their being has been able to connect itself deeply even with the Maya existing in them in the physical world between birth and death. There are such men, men who bring down treasures of inner, spiritual richness at their birth into the physical world and who are able to weave into their being and life what they have brought down from the spiritual world. They are those human beings whom we needs must love because of what the Creators in their love have made of them; often we do not ask why we love them; love for them is a matter of course. Such human beings are like living witnesses to the spiritual world, because even here in the physical world they are extraordinarily like their own spiritual being, and because the web of Maya only through the existence of love, of course, but through this very love—can very soon be dispersed, enabling us to gaze into the depths of the soul.

Our attitude to such human beings must have a certain delicacy, a certain intimate delicacy because they have brought down a very, very great deal from the spiritual world into physical existence and because then, after death, they stand like living witnesses to the profound truth that the impulses of the spiritual world live on in all the manifestations of this physical world. If we behold such human beings after their death, it is as though they were wanting to say to us: Thus were we before and the fact that we lived in such deep, and inward truth is now confirmed when we have passed through the Gate of Death.—Thus do they stand as apostles of faith after death too, as apostles of the faith which allows us to have belief in the life we spend here in the physical world.

Since the death of our friend Sybil Colaxxa, she too stands there like an apostle of the faith that the world in which we live is permeated with spirituality. And here it is necessary to explain why the strange thing happened in her case that the sight of her spiritual being confirmed what she revealed through the sheaths of external life in the physical world to everyone who knew and learned to love her. Hence the different tone in the words that had to be spoken out of her soul; it was because her essential quality as an individual was precisely that quality of which I have just spoken:

Mark well that the presentation of the past, the use of the imperfect tense, passes over into the present, the present tense, because observation of the life in the body harmonised with the vision of the life after death. This is expressed in the words themselves. Words that are coined out of the spiritual world contain their own necessity. Thus the words had to be: This Being filled with soul they voice, a voice which, eloquent more through the quality of the words than the words themselves, revealed what lay hidden within that soul, and is working on, existing. “... Existing” therefore, not “existed.”

(verkundet—the present tense—can also be used. Here the two periods of time flow together.)

Now let us think of a soul like Fritz Mitscher, a friend who, to our great pain, has died so recently. The nature of this soul can best be described by those who knew him in words which may sound abstract and dry, but which really do express it: he was an objective human being. Fritz Mitscher was an absolutely objective human being. There can hardly have been any occasion when he spoke about himself. Even if he ever did, it only seemed that he was speaking of himself in describing his relations to something or other in the external world. His “I” was practically never even on the horizon ... let alone at the centre of what he said. It is natural for an elder person when he is speaking with a younger one about all kinds of things in life to bring the conversation back to himself, but it was characteristic of Fritz Mitscher that when opportunity was there for him to speak of himself, he avoided it, and diverted the conversation from himself to what he had experienced round about him, describing it with the art he had acquired from Spiritual Science. In the true sense of the word he was an objective human being. He did not think about what he signified to the world, about the position of his own “I” in the world. His interests were all purely objective, interests which express themselves so characteristically when a man is little concerned about the position he gains in the world. Fritz Mitscher was one of those men who, from the very beginning, was passionately eager, even in passing conversation, to convey to others with absolute objectivity the truths he held most sacred; this eagerness was always present because he was one of those who are interested in the cause itself and not in the person and the position of the individual personality in the world. And when he spoke before an audience he entered into the subject with the greatest purity, never losing his way in the psychical impurity of speaking about himself. It was this that was so characteristic of him. And it was this that made him so eminently capable of grasping the world in such a way that through the medium of the idea, the thought, the mental picture, he really entered into the world; he did not become remote from the world but really entered into it. And so through thought, through idea, he lived right into world-connections, lived together with the world, lived in his “I”—because he spoke so little of himself—and not only in his skin, but right into the heart of things. it is really only human beings of this kind who truly understand ideals in the world, life in ideas and in morals. To live in ideas and ideals is not merely to have ideas and ideals; ideas and ideals are easily come by, they can be picked as easily as blackberries. What matters is not that a man has ideas and ideals, but that he has them in the purity of the life of thought, and human beings without number shirk this purity. They flee from thought in hosts. My dear friends, we need only call up the Imagination, the real imagination of pure thinking, of the life in pure thought, in sense-free thoughts and ideas; we need only picture this pure wellspring of soul-existence and then try to place the specters of human beings around it, and we shall find that in whole hosts they flee from this pure spring of the sense-free world of thought. They say: “But this is barren, dry, it is something that tears love out of one's heart, it is cold, icy.” And they flee in hosts; only a few stand steadfast in purity of soul. These few are the true philosopher-souls, the men who are really gifted for philosophy. And such men as Fritz Mitscher belong to them.

That is why it is almost a matter of course for such souls to grow into their connections in the most natural possible way—or, better said, for their karma to bring them into these connections. In the case of Fritz Mitscher this was so in a high degree. It could never be noticed in him that he sought any position out of an intention formed in physical life. He always allowed himself to be led to his tasks by the flow of karma. Here again you have those truly philosophical natures who will always have to be led to their tasks rather than that they will press forward to some task out of egotistical will. For these truly philosophical natures know all too well in their deep feelings and in their impulses too, that a man is, in reality, never ripe for a task, that only immeasurable vanity can give rise to the belief that he is mature, and he always anticipates in advance something that can only be achieved later on. when a man has only a little of this attitude, he feels in his life something of an inner calling. And the life then will be filled, as it were, with the: “Know thyself!” Knowledge of the self is best attained when a man speaks and thinks little of his “I”. his work and labours in life will then be permeated by the: “Know thyself, live with the world in peace!”

Such was Fritz Mitscher's motto. A life like this continues in the spiritual world and remains what it was, save that in the spiritual world the fruit grows from the seed. In such cases we must abandon the point of view—for it would be unreal—which would make us ask: “What would have come out of such a being if he had been able to stay longer in the physical world?” This is an unreal point of view. The real point of view leads us to the greatness, the wonder of such a soul being taken up into the spiritual worlds. What this soul is now called upon to achieve in the spiritual worlds is related to the experiences between birth and death as the fruit of the plant to the seed, so that the life here is actually revealed as a seed for the spiritual life after death. And so when a being who has lived in objectivity is seen after death, words which characterise this objectivity of outlook in life inevitably sink into the soul, but they are words which also characterise the relationship to the surrounding world, how the whole being stood right within the world. It was necessary to speak of Fritz Mitscher in this way. The characteristic element in these words was precisely this difference between the seed here and the plant which develops in yonder world. This is how I explain to myself the words being as they were

Fritz Mitscher was an individuality who became, in an outstanding degree, what many of our dead friends have actually become since they entered into the spiritual world. They become our most effective co-workers in the field of the spiritual life we have to cultivate; they become those to whom we look upwards with special gratitude when we have to think of the tasks of the present and future spiritual evolution, tasks that can be fulfilled only slowly and with difficulty within earth-existence with the forces that are incarnated in physical bodies. In thinking of friends who have passed through the Gate of Death, including our friend Morgenstern, it always seems to me to be right to ask that they will remain among us in order that through their forces much will be able to be done in our spiritual movement that it is impossible to do with earthly forces alone.

It is this that must be sent as a last greeting from the Earth to such individualities, and it must be expressed clearly and emphatically in connection with Fritz Mitscher, a dear friend who with his youthful forces will be our strong helper, a true consolation when consolation is needed. And it is often needed.

Especially during the most recent period of our work, creative activities and striving, so many things have made us realise how great are the hindrances of the physical plane—truly they are not imagined hindrances—how stubbornly the prejudices of human beings oppose what must be achieved among us, and how violent the opposition often is.

We need only take one such example.—People outside our stream of Spiritual Science write pamphlets ... Truly I am not saying these things for personal reasons, because I feel myself to be only a feeble instrument of the spiritual movement that has to bear us ... Pamphlet after pamphlet is written with the object of declaring that our adherents accept everything without putting it to the test, accept it in faith and belief and confidence; it is suggested that nothing exists among us except blind faith. Our movement is described by the outside world as if all our adherents were credulous simpletons, simply running after the confidence they feel. So it is in the outside world.

But within the precincts, this confidence—if we mean a confidence that exists in the deep foundations of souls and does not merely lie in words—this confidence is often by no means so conspicuous. There is a great contradiction between what we are accused of in pamphlets and what ought to exist in such rich abundance within the precincts of our society. There is yawning contradiction! I say what I have to say here without criticism and above all without bitterness, without in the least wanting to hit at any single personality—but concerning many things I said here in the autumn, it has been stated in writings that Dr. Steiner hawks about his occult researches into such matters—meaning matters about which I have spoken ... he hawks about his occult powers in connection with the things that were spoken about. If it has been possible for such a thing to have been written, then it is a clear proof of the fact that the element of which we are accused in the world is by no means so firmly rooted in the deeper forces of the souls among us, although in many ways it may exist in the upper maya of consciousness. Let it be said once and for always that the teaching presented here is based upon no principle of authority whatever, and belief in it as dogma is never demanded. It is given in order that it may be tested in all details. But for anyone to set himself up as a kind of judge as to what I myself should include in my occult investigations and exclude from them—this is a spiritual tyranny which most certainly is not born of the element that must be present in the Society, although up to a certain point it need not be present for the purpose of taking in spiritual Science; this is a spiritual tyranny emanating from unconscious lack of confidence. Confidence is not needed for the purpose of receiving teachings; but confidence is needed for the realization that it is not for the spiritual investigator to be told what he has to bring from the spiritual world but that it must be Presumed that the representative of Spiritual Science knows himself what he has to do; he has himself to decide what falls within the field of his investigations. Confidence is needed here; this kind of confidence can never be unprofitable to the movement, because it does not transcend the limits of the personal and does not touch the teaching. But a fact like this denotes—as many similar facts denote—that great obstacles and hindrances do exist and that within our spiritual movement we must carry out as a duty—far removed from anything that looks like desire in our work—what leads from insight into inner necessity. This duty will always be done, however sourly, it is done (‘sourly’ according to the ordinary meaning of the word.) But precisely when we realise that we may give to our dear Dead a kind of personal charge to be together with our forces, then there arises for our movement a feeling of security which the physical world could never afford.

And so, in thinking of our beloved Dead, there flows into our movement and into its impulses, something that is supersensible, not springing from what we have here, something that could never, in the physical world itself, give wings to our work. It is possible for supersensible impulses to flow into the Maya of our society-activities, for us to feel secure—because what we do, contains not merely the forces of the physical plane but supersensible forces too. Our beloved Dead have remained with us, although not in physical existence, and we therefore feel security in work which feels itself to be within the flow of spiritual evolution:

So do we speak with reality of our beloved Dead as companions, co-workers, as those who are invisibly among us. Thus concretely do we seize the invisible being, giving the hand physically for the last time to the friend in the visible world and then receiving this hand spiritually, after death from the supersensible world. In this exchange of hand-clasps we have the symbol for work within a Society that is not intended to be a mouthpiece for the physical world but is to call the supersensible worlds too, into its activities. For such work, for such activities, we want to build a centre on this hill. May there be a home here for this work!

Let us first try to bring to mind something that has often been considered in this or that context: that is the relationship of our thoughts, our ideas, to the world. How can we imagine the relationship of our thoughts to the world?

Let us imagine the world as an outer circle and ourselves in relation to it (see diagram on p. 30). At first, it will be clear to us all that we form a picture of the world in our thoughts. We spoke yesterday about how we arrive at conscious thoughts in the physical world. We want to use this circle (small inner circle) to represent what is present in our physical interior through our soul as our thoughts. And I want to say: this circle is intended to represent what we, as the content of our soul with the help of our body, perceive as our thoughts about the world.

Now we know from the various considerations that what we call thoughts actually rest in us on a certain reflection. I have often used the comparison that we are actually also awake outside our physical body, and that the physical body reflects what comes to our consciousness like a mirror. So when we think of ourselves as spiritual beings, we must not actually think of ourselves as being inside there, where – to put it bluntly – our thoughts emerge through our body, but we must think of ourselves as being outside our physical body even when we are awake. So that we actually have to think ourselves into the world with our spiritual-soul nature.

And what is actually mirrored? Well, when thoughts arise in us, something is mirrored in the universe. Let that which lives in the universe and is mirrored in us be indicated by this circle (green). Just as I have the yellow circle here in the human organism as a reflection of something in the universe, I want to indicate something that is mirrored in our thoughts by this green circle in the world itself. And we can say: That which is designated here by this green circle is actually the real thing, the reality, of which our thoughts are only the image, the image reflected back from our body. All this is meant, of course, only schematically.

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If we understand in the right sense what actually happens when we confront the world, then we must say that something is generated in us: the whole sum of our ideas is generated in us as a mere image of something that is outside in the world. All that is in our intelligence is an image of something that is outside in the world.

Those who have always known something of the true state of such things in the world have therefore spoken of the truth of the human thought content being spread out in the universe as world thoughts, and that what we have as thought content is just an image of world thoughts. The thoughts of the world are mirrored in us. If our true being were only in our thoughts, then this true being of ours would, of course, be only an image. But from the whole context, it must be clear to us that our true being is not in our head, but that our true being is in the world within us, that we only mirror ourselves in the world thoughts within us. And what we can find in us through the mirroring apparatus of our body is an image of our true reality. All this has already been emphasized in various contexts.

When the physical body dissolves in death, the images that arise in us naturally dissolve as well. What remains of us, our true reality, is basically inscribed in the cosmos throughout our entire life, and it only projects a mirror image of ourselves through our body during our lifetime. Here, you see, lies the difficulty that philosophers continually encounter and cannot overcome with their philosophy, the main difficulty. These philosophers are given, in the first instance, nothing but that which they imagine. But consider that existence is precisely pressed out of the imagination, out of the content of consciousness. It cannot be in it, because what is in consciousness is only a mirror image. Existence cannot be in it. Now philosophers seek existence through consciousness, through ordinary physical consciousness. They cannot find it that way. And it is quite natural that such philosophies had to arise as the Kantian one, for example, which seeks being through consciousness. But because consciousness, quite naturally, can only contain images of being, one can come to no other conclusion than to recognize that one can never approach being with consciousness.

Those who look more deeply then know that of all that is present in consciousness, out there in the world is the true, the real, which is only reflected in consciousness. But what actually happens between the world and consciousness? As a spiritual scientist, one must understand what happens there. Certainly, it is only images that are created by the physical body. The physical body is created out of the universe. It develops during the course of life between birth and death to the point where it can create images, indeed it creates an image of the whole human being that we always encounter when we see ourselves in the mirror of our body. It is only an image, but it is an image. And what is the purpose of this image in the overall cosmic context? Yes, this image must come into being. You see, at the moment when we enter into existence through birth from the spiritual world, an epoch of our existence has actually come to an end in a certain sense. We have entered the spiritual world through a previous death, we carry certain forces into the spiritual world, we live out these forces until what in the fourth mystery drama has been called the midnight hour of existence between 'death and a new birth.

In the second half of life, between death and a new birth, we then gather strength. But where do these forces that we gather want to go? They want to build the new physical body, and when the new physical body is there, the forces that we partake of in the second half between death and a new birth have fulfilled their task. Because they want to represent this new body. They want to come together in the new body. One can say that entire hierarchies are working, struggling, to enable this person to enter into existence through birth from the spiritual universe, as I indicated in the second mystery drama through the words of Capesius. There we see what it evokes in the human mind when man becomes aware of what it means that entire hierarchies of gods are involved in bringing man into the world.

But I would like to say that with these powers, in that they bring about the human being, something very similar happens as it does with the old seeds of a plant: when the new plant has emerged, the old seed has fulfilled its task; it no longer claims to produce a plant. This plant is called upon by the cosmos to produce another seed. Otherwise there would be no further development, and plant life would have had to come to an end with this plant. Thus, if the pictorial consciousness did not arise here, human life would have to end with the renewal of life between birth and death. That which appears as the image of the world is the new germ that now goes through death and, through death, passes over into a new life. And this germ is now really such that it brings over nothing of the old reality, but that it begins at the stage of an image, at nothing, really begins in relation to reality, to outer reality, at nothing.

Please summarize a thought here that is of tremendous importance. Imagine for a moment that you are facing the world. Well, the world is there, you are there too. But you have emerged from the world, the world has created you, you belong to the world. Now life must go on. In that which is in you as reality, which the world has placed in you - this world that you look at within the physical plane - there is nothing that can continue life. But something is added: you look at the world, create an image for yourself, and this image gains the power to carry your existence into further infinite distances. This image becomes the germ of the future.

If you do not consider this, you will never understand that, alongside the sentence “Out of nothing, nothing comes into being,” the other sentence is also fully correct: “In the deepest sense, existence is always generated out of nothing.” Both sentences are fully correct; you just have to apply them in the right place. The continuity of existence does not end with this. If you, let us say, were to wake up in the morning and find that physically nothing at all of you had remained – this is indeed the case when one is approaching a new birth – but only had a full memory of what had happened, thus only the image, you would be quite content. Of course, deeper minds have always felt such things. When Goethe placed the two poems next to each other: “No being can disintegrate into nothingness,” and immediately before it was the poem that means: “Everything must disintegrate into nothingness if it wants to persist in being.” These two poems stand very close to each other in Goethe as an apparent contradiction, immediately one after the other.

But for ordinary philosophy, there is a pitfall here, because it must actually rise to the negation of being.

Now one could again raise the question: What is actually reflected here, if all that is reflected here are only the thoughts of the world? How can one then be certain that there is a reality out there in the world? And here we come to the necessity of recognizing that reality cannot be guaranteed at all through ordinary human consciousness, but that reality can only be guaranteed through that consciousness which arises in us in the regions where the imaginations are, and we get behind the character of the imaginations. Then we find that out there in the world, behind what I have indicated as green, there are not just world thoughts, but that these world thoughts are the expressions of the world beings. But they are veiled by the world thoughts, just as the human inner being is veiled by the content of consciousness. So we look into the world; we think we have the world in our consciousness: there we have nothing, a mere mirror image. That which is mirrored is itself only world thoughts. But these world thoughts belong to real, actual entities, the entities that we know as spiritual-soul entities, as group souls of the lower realms, as human souls, as souls of the higher hierarchies, and so on.

Now you know that, to a certain extent, the development of humanity on Earth falls into two halves. In the older times, there was a kind of dream-like clairvoyance. Through this dream-like clairvoyance, people knew that behind this world, which is ultimately grasped by people in their thoughts, there is a world of real spiritual entities. For in the old dream-like clairvoyance, people did not perceive mere thoughts, just as the newer clairvoyant, who, for example, through the methods of “How to Attain Knowledge of Higher Worlds?” again enters into a relationship with the spiritual world, does not perceive mere thoughts either, but beings of the spiritual world. I have often tried to make this clear, so that I even said in one of the Munich lectures: You put your head into beings the way you would put your head into an anthill: thoughts begin to take on beings and come to life. That was how it was with people in the older days. In their perceiving consciousness, they not only lived in thoughts, but they lived in the beings of the world. But it was necessary - and we know from the various lectures that have been given why it was necessary - that this old clairvoyance, so to speak, dimmed and ceased. For that through which man received his present consciousness, which he needs in order to attain true inner freedom, presupposed that the old clairvoyance slowly dimmed and disappeared. There had to come a time when man was, as it were, dependent on what he, without any clairvoyance, can perceive in the world. He was then naturally cut off, completely cut off from the spiritual world, to put it in extreme terms.

Of course there were always individual spirits who could see into the spiritual world. But while the old clairvoyance was the general, the being cut off from clairvoyance now became, so to speak, the external culture of humanity for a period of time. And we, in turn, are seeking to imprint the consciously attained clairvoyance of this human culture again through our spiritual scientific endeavors. So that we can say: There are two developmental periods of humanity on earth, separated by an intermediate epoch. The first is a period in which dream-like clairvoyance prevailed: people knew that they were connected to a spiritual world, they knew that not only thoughts haunt the universe, but that there are world beings behind the thoughts, beings like ourselves who think these world thoughts. Then a time will come when people will know this again, but through self-achieved clairvoyance. And in between lies the episode where people are cut off. If we take a really close look at what has been said, we have to say that we actually have to expect that at some point in the development of humanity, people will realize that Yes, it makes no sense at all to think that there are thoughts in there in this brain. Because if there were only these thoughts, these images in there, and they did not represent anything, then it would be best to stop all thinking! Because why should one think about a world if this world contains no thoughts in itself?

Of course, in the 19th century people were quite content with the world containing no thoughts, and yet they reflected on the world. But the 19th century simply spread thoughtlessness over the most intimate matters of life. It had the task of bringing this thoughtlessness. But we may still assume that at some point someone may have thought of it in the following way, saying to himself: It only makes sense if we assume that thoughts are not only in there in the brain, but that the whole world is full of thoughts. - If he had now been able to advance to our spiritual science, yes, then he would have said: “Of course, there are thoughts out there in the universe, but there are also beings that harbor these thoughts, just as we harbor our thoughts. They are the beings of the higher hierarchies.

But this time had to come first, so to speak, after humanity had made the deep fall into materialism, that is, into the belief that the world has no thoughts.

One might be tempted to view the person who formed these thoughts – In there, the thoughts can only be images of the great world thinking, one could be tempted to look for this person in boors. But it would not be quite right; because Hegel lived in a period in which, after all, through what had preceded in Fichte's opposition to Kant, one could, I would say, draw from newly emerged germs of spiritual consciousness. Hegel's philosophy could not have been conceived without a spark of spiritual thinking falling even into the materialistic age. Even if Hegel's philosophy is still in many respects a rationalistic straw from which spirit has been squeezed out, these thoughts of the logic of the world could only have been conceived out of the consciousness that spirit is in the world. That cannot be what is called Hegelian philosophy, it cannot be, when the tragic moment has come to say: there are thoughts in the world outside, and these thoughts are the real reality, the true, real reality... And where would the time be that had progressed so far that it had drawn the veil over everything spiritual, so to speak, and at the same time said to itself: Thoughts are the real thing in the world, and behind these thoughts there can be no spiritual beings anymore? One did not need to say it out loud, one only needed to feel it unconsciously, so to speak, then one stood there in the world and said to oneself: Yes, there is actually nothing to it with individual life! Individual life has, after all, only a value between birth and death. For that which really lives is not the thoughts of man, but the thoughts of the world, a world intelligence, but a world intelligence without essence. And I believe one could not imagine a greater tragedy than if, say, a Catholic priest had come to this inner realization, so to speak! |

What happens happens out of world necessity. Let us assume that a Catholic priest had come to this conclusion... He could easily have done so, because scholasticism has wonderfully trained the mind, and only if one has thoughtless, untrained thinking can one believe that thoughts are only in the head and not outside in the world. Then, so to speak, this Catholic priest would have undermined himself. For by only acknowledging the world thoughts as eternal, he would have wiped out the whole world, which was prescribed for him to believe through revelation as a spiritual world.

It can truly be said: Whatever can be presupposed through spiritual science also happens in the world. If we have the necessity somewhere to presuppose something as necessary and we have to say: a moment must once have existed in the world when something like this was felt, then that moment must have existed, most certainly. And even if it has passed by completely unnoticed, it has been there.

I would like to point out this moment, this moment when one can see how something that is not yet there, but wants to prepare, wants recognition, recognition of world thoughts, but does not yet want to know about what is behind these world thoughts as the world of the higher hierarchies, comes into a conflict.

In 1769, a pamphlet entitled “Lettres sur l'esprit du siècle” was published in London. It contained allusions to such a mood as I have characterized. And in 1770, another pamphlet appeared in Brussels entitled “Système de la nature. The voice of reason in the age and particularly against that of the other system of nature.” This ‘Autre système de la nature’ was that of Baron Holbach, against which this brochure is directed. This brochure said it wanted to take a stand against what Baron Holbach, as a materialist, advocated in his System of Nature. But the two brochures were hardly read, completely forgotten.

But now the strange thing turned out, that in 1865 a beautiful book appeared in Poitiers, by Professor Beaussire, entitled “Antécédents de Hégélianisme dans la philosophie Française”. This book, which appeared in 1865, was a two-volume work and had been written somewhat earlier than the two brochures mentioned, i.e. around 1760-1770, by the Benedictine monk Leodegar Maria Deschamps, who was born in Rennes in 1733 and died in 1774 as prior of a Benedictine monastery in Poitou. The first volume contained what Deschamps called at the time: “Le vrai système.” It was not published until 1865, together with parts of the second volume. It had been in manuscript form in the Poitiers library for so long. Nobody had paid any attention to it, except during the period in which it was written. What Deschamps – for the two pamphlets I mentioned also originated from him – wanted to express in 1769 and 1770 is now expressed in a strong first volume, which was published a century later by Professor Beaussire. That is what it contains. And the second volume contained a detailed correspondence and a presentation of all the efforts that Deschamps made at the time – let us put ourselves in the time when this was: namely before the outbreak of the French Revolution – described all the efforts that Deschamps made to somehow bring about the breakthrough of his “vrai système”. We learn there that the man really, I would say, stood between two fires: On the one hand, wherever his “vrai système” was discussed, he was warned that if the church found out about the “système”, he would be unconditionally subject to the harshest of punishments as a priest. On the other hand, even the so-called freethinkers showed very little interest in his writing. They were interested, but they did not want to do even the smallest thing that he asked: find a publisher. Rousseau, Robinet, Voltaire, the subtle Abbé Yvon, Barthélemy, even Diderot, they all knew this “vrai système”. It was even read to Diderot in his salon. He did not understand it immediately and therefore wanted to keep it to read through; but the good priest Deschamps was so anxious that he took it back because he did not want to put it into other hands. So he was always torn between these two things: on the one hand, he did not want his “vrai système” to be known; on the other hand, he wanted it to really take hold of humanity.

Now let us take a look at what Deschamps presented as his “vrai système” in his first volume. He really did present what I just spoke of, which was bound to come up at some point. He calls that which is in the head (see drawing on p. 40) by designating it as force, “intelligence”; and he calls that which is out there, what I have drawn here in green, “comprehension”. And the significant thing is that he recognized: Yes, if one now conceives this whole mass of thoughts of the world in the spiritual eye, it is a web of world thoughts. If you look at only the individual object, it actually only has meaning when it is placed in the whole fabric of world thoughts. Fundamentally, it is nothing in itself. That which is something, which is there, is the whole fabric of world thoughts.

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And that is why Deschamps distinguishes between “le tout” and “tout.” He calls the whole fabric of world thought “le tout,” and he distinguishes “le tout” from “tout.” The first is the sum of all particulars. A subtle distinction, as you can see. “Le tout” is the whole, the universe, the cosmos; ‘tout’ is everything that is considered a detail. But what is considered a detail is at the same time, as he says, ‘rien’; ‘tout’ is ‘rien’; that is an equation. But ‘le tout’, that means in his sense: the universe of thought.

The more materialistically minded minds, like Robinet and his ilk, could not grasp what he actually meant. And so no one could understand him. It could come to pass, because, so to speak, the materialistic tendency was already there, that the works of this Benedictine prior were left to molder. Because, it is not true that in 1865 a professor published the work – after all, that is nothing special. They always did that, you know, they collected and published such old tomes, regardless of their content.

So the time that was to come, the time of materialism, had passed over what had taken hold in the lonely soul, the lonely spirit of a Benedictine prior.

It is probably difficult for today's humanity to learn to delve deeper into the corresponding expressions, which are truly wonderful expressions, namely through the way in which one is placed after the other here : “tout, rien” he calls at the same time, in that he goes further to describe the world, “etre sensible”; and then he forms the expression “neantisme” also “rienisme”, yes even “neantete” and “rienite”. And now consider the relationship between n&antisme, rienisme, n&antete, rienite, and what we call Maya, and you will see how closely all these things are related, and how, into the age of material ism, I might say, that which instinctively still remained from the earlier consciousness of looking into a spiritual world, of which the last remnant remained: “le tout,” the cosmic world of thought.

Of course, one must also recognize the greatness of such a thinker when he can no longer appeal to us 150 or 160 years later. I am convinced that if, for example, our dear female friends were to obtain these two volumes from some library, and if they were to work their way through the difficult philosophical part of the first half of the first volume and then read the second half of the first volume , they would become quietly furious at the views that Deschamps now develops regarding the position of women, for he has desperately unmodern views on the subject and, in the spirit of Plato, regards women from the point of view of communism. So we must not want to take everything in Deschamps' work at face value. But we must bear in mind what makes him such an interesting personality, especially if we want to consider the progress of the development of humanity. The important thing, however, is that in him we see, as it were, a spiritual view dying out. He is not even read, one could even say not even printed, although the most significant minds of his time knew him. Even a great mind such as Diderot did not even see fit to recommend its publication. All of this has been absorbed by the emerging materialism,

As you can see, we must work vigorously and energetically. For it is, after all, a matter of nothing less than bringing a new impulse to the spiritual development of humanity in the face of what, I might say, has emerged so surely and so strongly that, from a certain point in time, it has trampled to death everything that still reminded people of anything other than a more or less materialistically conceived world view.

And there was indeed tragedy in this personality of Deschamps. For he was, after all, a Benedictine priest. And the strange thing was this: Baron Holbach said in his “System of Nature”: Religion is the most harmful thing that the human race can have, religion is the greatest fraud, and should be eradicated as quickly as possible -; in contrast to this, Deschamps said: No, “le vrai systeme” must be adopted, and when people adopt “le vrai systeme”, then religion will disappear. But it must be preserved until people have accepted “le vrai systeme”. Then, so to speak, all the revealed truths behind it will be dropped, and in their place will be established the fabric of world thoughts. So this priest, who besides had to teach his boarding school boys the catechism and everything that religion had to offer every day, waited until his “vrai système” would become common property and religion would disappear as a result! There is something highly tragic about this.

When we stand today before the outer world, which in many respects believes itself to be beyond materialism, but which is terribly mistaken in this respect, then it is of course primarily a matter of teach people again that what we have as a world of perception within us is a reflection of the truth, and that we are actually always outside of our bodies with our true spiritual-soul nature. I have already discussed this here in another context. I also pointed out at the time that I had presented this from an epistemological, purely philosophical point of view at the last philosophers' congress in Bologna. Unfortunately, however, none of the philosophers at the time understood what was actually meant philosophically. Even the chairman of the congress, the famous philosopher Paul Deußen, is one of them. After my speech, he merely said: Yes, I have heard something about Theosophy. I have read a brochure that Franz Hartmann wrote against Theosophy. That was all Deußen could say about my lecture, Deußen, one of the most well-known and, in the field of Indology, most revered philosophers of the present day.

But we must be clear about the fact that it must really be the first step: to make plausible to the world consciousness of humanity this peculiar relationship of the spiritual and soul to the physical. Then the spirit that is at work in the course of human development will bring it about that people will recognize more than could be recognized in the 18th century, that people will see behind the “entendement” » the hierarchies and know that the «entendement» is that which the hierarchies live out as the thought content of the world, just as we live out the intelligence, «intelligence», through our being.

But some things will necessarily be connected with this change in the spiritual consciousness of humanity, which we have been talking about now and also in these days in a certain context. For what matters most of all for us – and I must keep emphasizing this – is not just to absorb knowledge, but to connect with every fiber of our spiritual and soul being with the results of spiritual research, so that we learn to think, feel and sense in the spirit of spiritual research. Then, wherever we are in life, wherever karma has placed us, whether we have a more material or a more spiritual occupation, we will truly carry into the individual branches of life that which is spiritually felt, felt and thought in us. |

And this must be said: anyone who expects a continuation, a real progress of culture from something other than such a spiritual deepening of humanity will wait in vain if it is left to him. The only thing that will really advance humanity is this spiritual deepening; for the events that otherwise take place can only be brought to a prosperous end if there are as many souls as possible that are able to feel, sense and think spiritually. Spiritual thinking must coincide with what is otherwise happening in the world if there is to be progress in the future of civilization.

What must be lived out as the karma of materialism, you are now experiencing when you look around at what is happening in the world. It is the karma of materialism being lived out. And the one who can look into things will find in all details - even in all details - the karma of materialism being lived out.

We will only find the way into a prosperous future if we find our way through what, I would like to say, under the leadership of Christ, in the balance between Ahriman and Lucifer, arises for the soul's perception, if we orient this perception of the soul to the results of spiritual science. And we must not deceive ourselves into thinking that this intuitive perception and feeling has not to be drawn from spiritual science, and that everything else in the present world is opposed to it, and that we ourselves oppose spiritual science when we do not find ourselves ready to go, so to speak, completely into its spirit. For only spiritual science deals with the human being as such, with the human being as such, in relation to present-day humanity. Everything in present-day humanity is moving towards the goal of denying the human being as such and presenting something other than the human being as that for which one should fight, for which one should work, and of which one should think.

As you know, my dear friends, I have been unable to go into the details of our contemporary phenomena since Christmas for reasons I am sure you can guess. But in general, at least, we must appeal again and again to the intuitive perception of those who want to stand in the realm of spiritual science: the greatest in the newer development contains the germs for what humanity must attain. The greatest thing has been achieved by the fact that, in certain currents of human culture, what can merely be called national culture, what can merely be called national aspiration, has receded. For the true inner impulse is for the national to be overcome by the spiritual in the course of human development. Anything that works towards the unification of world territories from a national point of view works against human progress. Precisely there, in the most beautiful measure, that which leads forward can occasionally develop where a part of a nationality lives, separated from the great mass of the nationality, cut off from an entire massif. How something really significant was achieved by the fact that, in addition to the Germans in the German Empire, there were also Germans in Austria and Germans in Switzerland, separated from the Germans in the German Empire. And it would be contrary not only to the course of what one otherwise thinks, but contrary to the idea of progress, to think that a uniformity under a national idea should unite these three limbs into a single nationality, disregarding precisely the great thing that comes from external political separation. And one cannot imagine how infinitely bitter and sad it is when the national point of view is asserted by certain quarters as the only one for the formation of political contexts, when, from a national point of view, demarcations are sought, separations are sought. One can stand aloof from all politics, but fall into mourning when this idea, which is contrary to all real progressive forces, comes to the fore.

A sad Pentecost, my dear friends, when such words are forced from the soul.

But let us hold fast to the other Pentecost, to which attention was drawn yesterday and the day before, to that Pentecost to which the third part of our saying refers: “Per spiritum sanctum reviviscimus.”

Let us hold fast to the awareness that the human soul can find the way into the spiritual worlds, and that in our epoch of development the point has come when it is predetermined in the spiritual world that a new revelation should flow into humanity, a scientific revelation of spiritual knowledge that can take hold of human souls and give them what they need now and for the future.

We may say it, my dear friends: when peaceful times come again in place of the present ones, we will be able to speak quite differently – if not some particularly repulsive karma should prevent it – than we have been able to speak on spiritual-scientific ground up to now. But all this presupposes that spiritual science is not just knowledge about us, but a real, a world-wide gift of Pentecost; that we really do not just unite spiritual science with our minds, but with our hearts. For then, through the union of spiritual science with the power of our hearts, what wants to come down from the spiritual world will gather into the fiery tongues that are the tongues of Pentecost.

What wants to come down from the spiritual world as the gift of Pentecost lures into the human soul, not the intellect, but the heart, the warm heart that can feel with spiritual science, not just know about spiritual science. And the more your heart is warmed by the abstractions of spiritual science, which sometimes seem to chill, even though we almost always try to present only the concrete, the better. And the more we can even unite such a thought, as was expressed just yesterday, with our hearts, the better!

We have said that as materialists we usually perceive only one half of the physical world: what grows, springs up and sprouts. But we must also look at destruction, although we must see that destruction does not impose itself on us as the one who sees destruction as a mere nothingness. In all that is like destruction, we must also see the ascent and rising of the spiritual. We must connect ourselves completely with what we can feel and inwardly experience through the results of spiritual science as the spiritual life, the spiritual. Then we will feel more and more the truth of the saying: Per spiritum sanctum reviviscimus.

We will have a scientific trust that we will be awakened to the spiritual world through the power of the spirit. And we will not feel with pride, but in all humility, what is to be brought into the world through spiritual science, but we will feel it especially in our hard time, in our time, which asks so many questions about our feelings that can only be answered when spiritual science can truly assert itself. I do not wish to stir up anyone's pride, but I would like to repeat a word that was once spoken when there was also much talk about what should happen through minds that had received something and were to carry it out. It was said to these minds - not to stir their pride either, but appealing to their humility -: “You are the salt of the earth.”

Let us understand the word for ourselves in the right sense: “You are the salt of the earth.” And let us become aware that precisely when the fruits, the fruits of the blood-soaked earth will be there in the future, these fruits will not flourish without spirituality: that the earth will need salt even more afterwards.

Take these words, imbued with heartfelt passion, into your own heart and soul on this Pentecost, when we want to truly imbue our entire being with the truth in the sense suggested: Per spiritum sanctum reviviscimus.

Today, we want to talk about some peculiarities of the occult development of the human being, in order to then prepare for something else. We are allowed to speak of this occult development because, basically, engaging with spiritual science is the beginning of a real occult development. Even if most people do not recognize the fact that simply occupying oneself with spiritual science is really the first step towards occult development, it is nevertheless the case. And it has been emphasized time and again, and must always be emphasized, that spiritual science is not meant to merely convey knowledge to us, a theoretical knowledge, but that spiritual science is meant to give us something that transforms our whole being, that makes something different out of our whole being than the external culture of the present can do.

Now we will gain an insight into the difficulty that spiritual science has in impressing itself not only on our memory but also on our whole cultural life of the present, if we familiarize ourselves with the peculiarities of spiritual scientific research, with the way in which the results of spiritual scientific research relate to us humans. They relate to us differently than other knowledge that we acquire in life. We acquire knowledge through our experiences, through our experiences; because even if we acquire scientific knowledge, it is either through direct or indirect experience. Wherever we acquire knowledge, we acquire it first through experience and then we store it in our memory, in our recollection. We keep these results of life.

We have often made it clear what it means, in more intimate terms, to store something in our memory, especially in recent times we have talked a little more about what memory is. In any case, for life, memory is an extraordinarily important thing. Just think: if we did not have memory, if we could not remember what we experienced yesterday, the day before yesterday, a year ago or ten years ago, how very different our lives would have to be. It is inconceivable to us that the ordinary life of the soul, taking place on the physical plane, could take place without memory.

But compare the power that enables you to retain experiences of the physical plane in your memory with the much lesser power that enables you to retain dream experiences in your memory. Consider how much more easily you forget a dream than experiences in the physical world. One may initially ask the question: Why do we forget dream experiences more easily than experiences of the physical world? Well, the answer to this question will also give us an important point of view for higher knowledge.

How are dream experiences acquired? They are acquired by not being completely inside the physical body. When we are completely inside the physical body, we do not dream. Then we experience through the senses on the physical plane and through the mind bound to the senses. When we dream, we must at least be partially outside the physical body. What does the physical body do when it works through the power of memory? Yes, as difficult as it is for a person to think at first, it is nevertheless true: every time a person has an experience and stores this experience in their memory through a thought, an imprint, a kind of cliché of the experience, is formed in our etheric body. But – and I have already discussed this – it is not the case that this imprint would photographically depict the experience. Just as the letter of a writing has nothing to do with the sound, what exists in our body as an imprint has just as little to do with the experience itself. The imprint is only a sign. And this sign is strangely similar to the human form itself. And if you take the upper parts of the human form, the head and at most a little of the upper body and the hands, you have what can be observed in the etheric body every time a person forms a memory of an experience.

So, we can say: I experience something; the experience remains with me, whether it be a small or a great experience, as a memory. An impression is formed, something like this (see drawing). Something like this arises in your etheric body every time a memory is formed, and if it were to be extinguished, you would no longer be able to remember the experience.

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Think of how many things you remember in life! You have just as many thousands and thousands of such ethereal images of people within you. Your etheric body, and also your physical body, allow so many different images to be there. If two were the same, you would not be able to distinguish the experiences. If you observe a person occultly, you will find thousands and thousands of such images of people within him. But they do not only arise in the etheric body; a fine impression of each such human image also arises in the physical body, and these impressions also all remain, insofar as the person has memories. So thousands upon thousands of such homunculi are present in a person.

Let us say you are listening to today's lecture. Just by listening to this lecture, hundreds and hundreds of such homunculi are forming in your soul. These also make impressions in your physical body when you remember them later, and these impressions also remain.

But what about dreams? Yes, you see, in a dream the homunculus is formed in the etheric body, but

but it does not leave an impression on the physical body. It leaves a weak impression, or sometimes no impression at all. Then the person is well aware that he has dreamt, but he cannot remember what he dreamt. Dreams leave a weak impression, much weaker than any experience on the physical plane. This is why it is so difficult to retain a memory of them.

The strength of the memory therefore depends entirely on how strong the impression is that the homunculus of the etheric body makes on the physical body. However, what the spiritual researcher finds, what he experiences in the spiritual world, is initially such that it cannot make any impression on the physical body at all. For if an experience can make an impression on the physical body, then it is no longer a purely spiritual experience; then it has already been acquired with regard to the physical body. This must be the peculiar thing about the spiritual experience, that at first nothing at all happens in the physical body, while the spiritual is being experienced.

What follows from this? It follows that the spiritual researcher has to understand that there is no memory for the results of spiritual research. The experiences of the spiritual researcher cannot be memorized. They pass away the very moment they arise.

This is the difficulty of knowing anything of the spiritual world while living in the physical world and wanting to live only through the physical body. Since man has a poor memory even for dreams, which still have a loose connection with the physical body, it shows how understandable it must be that man has no memory for what he really experiences occultly.

There are now people who begin to apply to themselves the rules of my writing “How to Know Higher Worlds,” the rules that are called the rules of occult development. They may apply them for a very long time; but then, after years, they come and say, “I have practiced over and over again, I have done all kinds of exercises; I see nothing, I hear nothing of the spiritual world. My sense for the spiritual world does not want to open up. Perhaps what these people say is completely wrong; it can be completely wrong. The people in question may have long since found entry into the spiritual world and may have perceptions in the spiritual world. But these perceptions disappear the moment they are made, because these perceptions cannot be incorporated into the physical memory. The fact that one can know something from one's spiritual experiences depends on something quite different from memory. And I would now like to make clear to you what it depends on.

Imagine that you make a toy for a child. The child can enjoy this toy. You can make it today and the child can enjoy it. You take the toy and put it in the cupboard. Tomorrow you give it to the child again, and the day after tomorrow, and so on. And the child can always enjoy the toy that you made today.

But something else can also happen. Let us assume that you are not interesting the child by making a toy, but that you are putting something together for him out of random things. Or you might even just make something up for him by imitating gestures or something similar. Let us assume that you attract the child's attention by imitating something with your hands or fingers in a very specific way, by pre-evolving something, for example. You cannot put this in the cupboard, take it out again tomorrow and the day after and give it to the child again and again like a toy. What is to make such an impression on the child must be done afresh each time. You can make a doll and keep it; the child can have it again and again. But if you use something you have done yourself, through gestures or the like, to attract the child's attention, you must do it freshly each time.

This is something that can explain to us the difference between what we acquire on the physical plane and what can become memory, and what we experience on the spiritual plane and what cannot immediately become memory. When we have experiences on the physical plane, something like a homunculus forms in our etheric body and an imprint of it is imprinted in the physical body. It remains, like a doll with a child. You can store it and find it in yourself again and again. This then points to the experience of the past. The experience you have in the spiritual world passes. But you had to do something to bring it about. You had to use the rules that you apply to the soul in the sense of “How to Know Higher Worlds” to put the soul in such a state that the occult experience could occur. You can evoke this state in yourself again and again, so that you can have the experience again and again, but you cannot store it like a memory image. For the physical plane, experiences become memories by preserving after-images, by being remembered. The re-occurrence, the re-memory - if we now use the word “memory” in a figurative sense - of occult experiences can only occur if we create the same conditions through which we experienced the event for the first time.

Let us be clear about one thing: we really have to be infinitely more active and engaged with experiences in the spiritual world than with experiences in the physical world. In contrast to experiences in the physical world, something really forms in us that, I would say, gradually acquires the greatest density. Something internally diverse and manifold is this in us. These many people that you have inside you go through life with you and are something complete. This makes life in the physical world easier for you, because you are spared the work that you have to do over and over again in the occult experiences in the spiritual world if you want to have the experience again. You can only remember the conditions under which you brought about the experience, so never the occult experience itself, but only the way in which it was brought about. And you have to bring about these conditions again to have the occult experience again.

If we – and I say this not comparatively but in the real sense – if we go down a path and there is a church or a house at the end of that path and we go back, we can carry the memory of this image of the church or the house with us on the whole way back. This is because the experience of the church or the house is an experience on the physical plane. If a spirit had stood there instead, and the spirit would only manifest itself at this place, then it would be necessary each time to go to the same place again to see this spirit. One must bring about the same conditions, for one can only remember by which route, through which conditions, one arrived at this experience.

That is the strange thing about these things, that a good memory is of no immediate use for retaining occult experiences, but that on the contrary, something that supports us in ordinary life in consciously developing a good memory can be a hindrance to us in the occult. Certain people are born with a good memory right from the start. Now they live and have a good memory. Others have a less good memory. This is based on very specific karmic conditions: A good memory is something that comes into the world from a previous incarnation in such a way that the soul's penetration of the whole body is as late as possible, and that certain parts of the physical body remain untouched by the soul for as long as possible. In this case it is possible that, without our doing anything, these impressions, these homunculi, which I have described, are formed.

But when someone enters life through physical birth and their personality is so inwardly disposed for their individual physical experience that the impressions take complete possession of their physical body as quickly as possible, then they will not be able to develop a particularly good memory because they fill their memory with themselves; and then it is too hard for so many impressions of such homunculi to enter it. Therefore, we will preferably find a good memory in those people who, I might say, have an otherwise vague egoistic interest in the experiences of the physical plane.

On the other hand, memory can also be developed to a certain extent. But it can only be developed by stimulating attention and interest. Interest, attention and memory belong together. If you try to take a very intense interest in some experiences, in some area of life, to be very much involved with it with your whole self, your memory, your recollection of these experiences will also become better and better. So if someone wants to develop their memory for something, the best way to do it is to sharpen their interest in the subject as much as possible. There is nothing we remember for which we do not create an intense interest. Thus, attention and interest are something that can help us to improve a poor memory in the physical world.

For the right approach to occult experiences, so that these experiences do not constantly flash past us like dreams and we are unaware of them, loving attention and loving interest for the spiritual in general is of the utmost importance. Without this spiritual interest, without this loving attention, we cannot have spiritual experiences again and again that we have had once. It is quite possible to have an occult experience. It flits by. Only through this will one be able to create not memories, but the conditions under which one can have the experience again and again, and again and again, by intensifying one's interest in the events in the spiritual world.

That is why it is so important that we do not just acquire as much knowledge as possible about the spiritual world by way of memory; that is actually the least important thing. The more important thing is that we never pursue these matters of the spiritual world without love, never without the most intense interest. If we absorb knowledge from spiritual science indifferently, perhaps just so that we can boast about it or for some other reason, as we so often absorb other knowledge of the world, then it has no significance. What is important is the degree of love, of sympathy for the spiritual world that we acquire. That is the important thing, that is the meaningful thing. And that is why we try to present the events of the spiritual world from so many points of view, again and again from different points of view; because this way we are more and more encouraged to actively approach the knowledge of the spiritual world, and not to come to the desire to understand this knowledge of the spiritual world in the same way as the knowledge of physical things. That is actually the most fatal thing for the real occultist: when the longing arises in a person to gain spiritual knowledge, but when one desires to gain this knowledge in a different way than physical knowledge.

People would prefer to have books about the spiritual world, just as they have books about the physical world; they would like to acquire knowledge about the spiritual world in the same way that they acquire knowledge about the physical world. But it is not at all possible to acquire knowledge of the spiritual world in this way; instead, books that deal with the spiritual world must stimulate our inner activity each time anew, setting our inner powers in motion. Therefore, it is not the same as when we acquire knowledge about the physical world, where we have to repeat it over and over again in order not to forget, when we acquire knowledge about the spiritual world. When we read a cycle again and again or a spiritual science book, then that is actually not a repetition, but an immersing ourselves in the activity through which we arrive at the knowledge. And that is the most important thing, that is the essential thing. You see, if someone were asked to pray when they went to church, you would look at them rather strangely if they said: I don't need to pray today; when I was seven years, three months and two days old, I read the prayer once. I will always remember that I have prayed it; I do not need to pray it again, because I know that I have prayed it; I will just remember it now. You would look at this person strangely, you would make it clear to him that it is not important to remember the prayer once it has been said, but to keep bringing it up because it is alive in every renewal. This is precisely how we should understand our experience in occult science. We should not say, as we do about ordinary science: Yes, we have absorbed it, we remember it - but we want to get used to delving into the subject again and again, to going through the activity again and again. But people of the modern age do not like this at all. Rather, people of modern times love to stop at what they have once attained. Isn't it true that one feels most happy when one has acquired some knowledge and then carries this knowledge in one's inner “backpack,” as it were, through life, and when one needs it, takes it out and remembers it again. This is something that modern humanity is increasingly in danger of falling into. But in modern times, I would say, there is an immediate need to transform this sitting on the acquired content so that human work, human striving, corresponds to the

Only he earns freedom and life who
must conquer them daily.

This beautiful saying from Faust.

And it is truly the case that nothing more than the Faust attitude, which we have often considered here, awakens and stirs in the human soul that which gradually leads to the occult, to the occult attitude.

Goethe wrote the first great monologue of Faust in the 1770s, in keeping with his mood at the time. Today it has become trivial for many, but it is something that, when viewed in its originality, weighs on the soul with all the tragedy of life:

I have now, alas! studied philosophy,
law and medicine,
and, unfortunately! theology,
with great zeal.
There I stand, poor fool that I am!
And I am as wise as before.

Goethe wrote this himself, from his own nature, from the depths of his soul, as a young man in the 1770s. Then came the time when a high point of human philosophical development was experienced in Fichte, Schelling and Hegel. But this high point of philosophical development was connected with legal development. Hegel wrote a natural law, Fichte wrote a natural law; Schelling published a medical journal. Something mighty and great has passed through the human soul, leading to Goethe's saying:

Have now, alas! Philosophy,
Jurisprudence and medicine,
And unfortunately! also theology,
studied thoroughly, with ardent endeavor.

But do you think that if Goethe had lived in 1840 and had begun his “Faust” only in 1840 instead of in 1772, do you think that because great and mighty things have been achieved in the cultural development of humanity, and that he had really searched in a truly philosophical way for what goes on in the human soul, do you think he would have said: “Now, thank God, I have found the answer!” studied philosophy, law and medicine and, of course, theology with Fichte, Schelling and Hegel: “There I stand now, I clever, wise man, and am no longer as foolish as before, but have become quite wise, as wise as one can only be”? Do you think that Goethe would have said that? Suppose it took much longer for the Earth's culture to develop, would this opening monologue of “Faust” have been written exactly the same way in 1840 as it was in 1772, exactly the same way? All these things are part of the real understanding of “Faust.” This great, gigantic idea cannot be understood if you do not grasp it in its details. And if Faust were to be started today, it would have to begin with the same words.

And once countless facts from the humanities have been brought to light, the following sentiment will no longer be shared: “Thank God I have studied philosophy, law and medicine, and thank God theology too, and of course theosophy as well, and am as wise as can be.” That would never be the true Faust mood! Only the one to whom the following applies would have the true Faust mood: “Only he earns freedom, like life, who must conquer it daily.” This is the mood that underlies “Faust” and at the same time shows us where the impulses lie that lead from the old, frozen culture to the new culture of humanity. Man must never cease to acquire something new and different, and I have also advocated this within the spiritual scientific movement to which we belong. It was truly terrible when one repeatedly heard in the old society: Yes, we need schemas, and when I presented this or that, then there should be schemas and tables hanging on the walls so that one has something to remember by. And people were dissatisfied when one came and basically reversed what was once there, what was established; since it always has to be acquired anew. Because it is this never-resting, never-ceasing striving forward that matters.

It can be said directly: By having driven out of itself a Faust, the newer culture has really built the bridge from the merely external materialistic culture to the new spiritual culture that must come over humanity.

But much, very much, in relation to the right view of life is connected with all this, with these peculiarities of the new knowledge, which must indeed be drawn from occultism, and which therefore makes demands on the active impulses of men. Thus it is connected with the principle of taking everything as it is finished, as it is complete, when people strive to preserve that which cannot be preserved. For example, something that I have really tried to explain for decades now, I can say, cannot be preserved; something that is called human freedom.

Freedom as an external institution, as an external condition in the human organization on earth, is something impossible, something unthinkable. Preserved in this way, as it was once conceived for a particular point in time, freedom would be a terrible fetter for man at the next point in time. Freedom is something that must constantly be unleashed as it arises, and man can only acquire freedom in each moment by developing within himself a sense of relating to the whole spiritual world. You can read about this in my book 'The Philosophy of Freedom'. There you will find that the whole mood is expressed there. There you can see that freedom is truly a key to that which leads into the spiritual world.

But it is obvious that freedom can only be understood by people who gradually develop the will to study spiritual science. Freedom cannot be understood by other people, because other people will always confuse certain peculiarities of external institutions with freedom, whereas freedom can only ever exist in the state that a person can acquire at any given moment.

We impair our freedom, namely, already through one thing by which we usually do not believe our freedom to be impaired: we impair our freedom already through our memory. For suppose, for a moment, that you have acquired certain sympathies and antipathies through the experiences you have undergone since your birth; then your freedom is already impaired by what has remained of these sympathies and antipathies. These acquired sympathies and antipathies, everything that is stored in the memory, impairs your freedom. And all knowledge that humanity strives for and that is then executed in order to become memory, that also distances us more and more from a real concept of freedom. On the other hand, with every acquisition of occult knowledge, one is brought closer to the true concept of freedom, genuine freedom.

But this whole thing is connected to something else: consider that with everything that takes root as memory, we are actually planting a homunculus within us. And everything that takes shape in us as a homunculus is really the case that by setting our inner life in motion, we do not get any further with our activity than this homunculus, than these impressions. We cannot get beyond them. If we could break through what has accumulated as memory, if we could really bring out of ourselves everything we have experienced since the time of our childhood, up to the time we can remember back to, we would break through something like a skin of life. But behind this skin of life is the spiritual world. There it is, right behind it! And by beginning to build up a picture of his own life from earliest childhood, by retaining from all his experiences that which makes up the content of his memory, he weaves a veil throughout his life, and this veil covers the spiritual world.

We could not stand in the physical world if we did not spin this web, for we are, insofar as we remember, this web itself.

But we arise as human beings in the physical world only by forming ourselves out of the veil, which we at the same time hold up before the spiritual world. It is really as if someone, well, I would like to say, wants to look at a stage and says: I want to look in there now. But he does it by hanging a curtain in front of it. In doing so, he covers up bit by bit what is behind it. That is what man does in life. The memories man stores up are a curtain that is hung over spiritual reality, woven before the spiritual world. This is a contradiction that we face in life, but it must not be blamed or criticized because it is the condition for our being in the physical life. It can only be characterized, but not blamed. If we did not spiritually weave the curtain before us, we would not be there in the physical world. And that is precisely what matters: that we know such a thing, that we do not mistake ourselves for a reality when we are only a curtain.

We immediately penetrate all deception by considering ourselves a curtain and not a reality, in the moments when we say to ourselves: You are actually only what stands before the true world, and your own form, what you yourself are, stands behind the form that you yourself weave throughout life. - When you keep this fact in mind, you stand in truth. Then you do not consider yourself to be reality, but only a curtain. But people are afraid of considering themselves a mere curtain. They want to consider themselves a reality in what they are. But that is why they cannot come to any clarity about the most important things in life.

All people thirst for preservation after death, for immortality, they all thirst to know something about the fact that they still exist after death. But they secretly think: if everything that is in me, that I have on the physical plane, perishes, what will then still be there? That this must go away after death, that the curtain not only tears, but must be dissolved, so that the human being can emerge: this is self-evident for the one who ascends in spiritual knowledge.

Thus we must accept such things, as they have been touched upon today, in such a way that we really say more and more to ourselves: For spiritual science, different human attitudes must be inwardly adopted than those in the culture up to now. There must arise a much greater striving for constant activity among people, for activity, for being there. The idea that one has grasped something and can retain it and carry it through life must disappear. If that disappears, all the other things that stand in the way of clear perception will disappear as well. I have often pointed out how people, even in science, have the most confused ideas about what is true. For example, you will often read in physiological works today that people sleep because they experience this or that in their waking state and become tired from it. Sleep would therefore be a result of fatigue. I have pointed out that the reindeer, which does not need to work very hard, should not have any need for sleep either. But if you listen to the reindeer, you will learn that if you do nothing at all, you feel most tired and you fall asleep without having done the slightest thing. From this you can see that fatigue has nothing to do with sleep, and sleep has nothing to do with fatigue, any more than day has to do with night.

At most, minds like Hume or Kant will have difficulties because they confuse what follows from each other. No one will consider the day as the cause of the night and the night as the cause of the day. Day and night arise one after the other. Day arises from the sun rising above the horizon, and night from the sun going below the horizon. The sun's standing above the horizon is the cause of day, and the sun's going below the horizon is the cause of night. Just as night is not the cause of day, or day the cause of night, so it is not essentially true that waking is the cause of sleeping or sleeping the cause of waking. Rather, it is rhythmic states that alternate, just as the positions of the sun above and below the horizon alternate, and these have nothing to do with a cause-and-effect relationship.

But just as it is true that the sun, when it goes below the horizon, causes twilight, and when it goes further down, causes darkness, so the truth is not that because we feel tired, we also want to sleep, but we feel tired because we want to sleep. We must have a desire for sleep, then we feel tired.

This seems to contradict everything that is thought today, but it is true, just as true as that day is not the cause of night and night is not the cause of day. So tiredness is not the cause of sleep. But just as night occurs when the sun goes down, so tiredness occurs because one wants to sleep. Here, cause and effect are completely confused and mixed up.

Today I want to draw attention to something else. There is an enormous difference between the relationship between day and night, the relationship between the sun and the earth, and the relationship between sleeping and waking in humans: you cannot imagine that the same thing can happen to the sun as can happen to humans. I mean, a person has a good meal and sleeps at the wrong time, or sleeps at the wrong time for some other reason. The sun does not do that. Because, think about what it would be like if the sun suddenly decided not to rise above the horizon at a certain time and everything that makes day into night happened all at once. You cannot possibly imagine that a constellation will arise in the universe that is analogous to man sleeping when he wants, arbitrarily arranging his waking and sleeping times. How far removed the sun is from that! It is impossible for the sun to overdo itself and stop shining in the middle of the day, so that night falls. As far as it is from anyone falling asleep during the day – it is easy, it just needs to be a little hot and one thinks that one has to sleep with the heat – so far away from freedom are natural necessity and natural law, so far away from the spirit is nature. But so far is the understanding that humanity has today, that the present time has, from the understanding that it will have to acquire through spiritual science.

We must always bear in mind that it is not only a serious but also a great task to find our way into the aspirations that spiritual science wants to bring to human culture. And there are many things that have not yet been overcome that will have to be overcome if spiritual science and its results are to be incorporated into the spiritual development of humanity.

Today, I would like to draw attention to two things – we will see more tomorrow – that must be acquired by anyone who wants to enter the field of spiritual science and make it fruitful for the spiritual life of the future: the first is a certain shyness, a certain reverence for the truth. One need only open one's eyes to see that, especially today, everything that happens in the world seems to be a revolt against this awe, against reverence for the truth. Those who have reverence for the truth will wait a long time before making an assertion about something or passing judgment on it. Today there is a tendency to do the opposite, to feel as little respect as possible for the truth, but rather to shape the truth to suit one's own convenience, to suit one's own feelings and perceptions. The ability to wait until the truth reveals itself as the chaste divinity of the human soul is a feeling that can be said to It is truly necessary for today's humanity to acquire it. But external culture resists this acquisition; it is a culture in which it is important to fabricate messages and to communicate all facts as quickly as possible, as today's journalism does. The opposite mood is present to that which our spiritual science must produce in us. The way in which the world is presented today through the press and the media is the opposite of what must be striven for by spiritual science, by those who mean well by humanity. This must be admitted by those who want to belong to the spiritual science movement. The first is reverence for the truth.

The second is reverence for knowledge. It must weigh heavily on the soul of those who recognize the impulses of the times and strive to introduce new impulses into the development of humanity that people do not take reverence for knowledge seriously enough. It is sad that people everywhere show that they do not have reverence for knowledge.

Particularly in our time, in view of the terrible events of the present, we do indeed see that people - most of all those who write and have it printed, but unfortunately the others do it too - judge as if the world were really created, say, in June or July 1914.

Strangely enough, when the events of the present are being discussed, one repeatedly hears the beginning of the story “In 1914” being repeated, and there the events are jumbled up and mixed up, and people believe that something can come of it. Nothing can come of it. One cannot understand why things are as they are in the present if one does not have the reverence for knowledge that leads to the times of the distant past and sees that the events of the present are the consequences of these distant pasts and are deeply connected with them.

The heart bleeds for those who are serious about the development of humanity when they see how thoughtlessly people judge the way cause and being are connected here or there. And these judgments are made by people whose judgments show that they basically do not know what is important.

Now one could object: You cannot demand that everyone should be able to judge. - Yes, certainly not. But what one can demand is reverence for knowledge, an awareness that one must first know something before judging.

This is something one would like to wish for people above all today: that they should not judge before knowing. It is one of the most terrible evils of the present day that people judge without knowing. It is what makes the products of contemporary culture so terrible, because you can see everywhere that they breathe exactly the opposite of what reverence for real knowledge is, what reverence for truth is.

Reverence for truth, reverence for knowledge, that is what we should acquire. I say: reverence for knowledge. I do not, of course, say reverence for scientific authority – so as not to distort things – but reverence for knowledge, especially for one's own knowledge. You have to acquire that first; then you can also have reverence for your own knowledge. As long as you do not possess it, you cannot, of course, have reverence for what does not exist. Then you also lack the necessary reverence in life.

But above all, it is important that we penetrate into our souls, that we experience new feelings and emotions, and that we do not try to make progress in the same way, now on the paths, on the paths of spiritual science, as has been attempted in material culture. Our serious task here must be to acquire the ability to distinguish.

When man in his spiritual development gradually approaches the perception of the higher worlds, then he must - as I have often mentioned before - form new ideas

about his whole relationship to these higher worlds. We are accustomed to judging our whole relationship to the world in

such a way as we find our relationship to the world here on the physical plane. Here on the physical plane we humans clearly feel that we stand in relation to the other creatures of the various realms of this world in such a way that we look down, as it were, on the beings of these other realms. We perceive them; we feel that we, as human beings, are the highest link in this physical world and perceive the other entities. We then form concepts and ideas, notions of these entities.

I would like to say that we stand there, the world is outside of us; we perceive this world, we take in, as it were, what it gives us, and we then carry it with us in our soul through the world. The objects are outside, the beings are outside of us, and what they communicate to us through our perception of them, we then carry with us in our soul.

If we wanted to speak from the point of view of the earth's other creatures, we would have to say: we can perceive the beings of the different realms, the plant, animal and mineral realms; we perceive them.

Now it is so obvious for a person, who has become so accustomed to seeing his relationship to the world, to apply this directly when dealing with entities of the higher orders, of the higher hierarchies, for example. Man imagines: when he moves up into the higher worlds, then the angels, archangels, spirits of personality and so on are spread around him just as minerals, plants and animals are spread around him in the physical world. But that is not exactly how it is, I would say. We have to get used to imagining our relationship to the other, the spiritual world in a different way the moment we cross the threshold into the spiritual world. We must take completely seriously what has been said more than once: that the moment we take just one step into the spiritual world, that is, expand our ability to perceive, we grow together in a certain way with the beings around us, that we spread ourselves over them with our own being. And I have often used the trivial, not very beautiful, but apt expression: we creep into the beings, we grow together with them. Towards the beings of the physical plane we always feel as if we were outside them, and what we perceive of them goes into us. Towards the beings of the higher worlds we must feel that we go into them. And just as the beings of the mineral, plant and animal kingdoms allow themselves to be perceived by us, so we must allow ourselves to be perceived by the beings of the higher hierarchies; that is, we become objective objects of perception, beings of perception, for the beings of the higher hierarchies. I would like to say: just as the various animals are spread out for us out there in space so that we can look at them, we are looked at by the beings of the higher hierarchies. They look down on us. And that they look at us, we experience that; that is actually the perception of the higher beings. So one should always say - not: I perceive an angel - because that does not correspond exactly to the experience - but one should say: I feel, I perceive that I am perceived by an angel.

This experience is what we must consider carefully when we speak of the worlds that lie beyond the threshold of the spiritual world. Everyday language often has apt expressions for this, expressions that, I would say, are right in the middle of everyday life. When folk language draws our attention to the fact that, whatever we do, we are being observed – either, as we say in our modern consciousness, by God Himself, or, as we would have said in the past, by a being from the next higher hierarchy – as expressed, for example, in the beautiful folk saying:

Where I am and what I do,
God, my Father, is watching me.

This is indeed an apt expression for the facts discovered by spiritual science. And so, if one were to search the vernacular, especially for older expressions, one could draw the irrefutable conclusion from the very existence of such expressions that in earlier times, from an naive from a naive, original elementary observation of what is really the case with regard to the observation of man by the beings of the higher worlds, than man knows of this fact today in our materialistic age.

Now it seems obvious to ask how this is actually done when beings from the higher hierarchies observe us. It is quite interesting to reflect on this subject, even if it is perhaps a little out of the way. You will see tomorrow that we will ascend from this somewhat remote consideration to a very obvious subject, and so you will have to forgive me if today a somewhat remote consideration is adopted.

In addition to what I have just said, I would like to recall something else that has been discussed many times before. We human beings have, as an important soul ability during our life between birth and death, the memory within us, and I have often pointed out what all depends on the memory. At the moment when the memory of our recollections is broken, our entire coherent self would be disturbed. The continuing thread of our self would break. Such people - I have often pointed this out - who experience this, end up in very unfortunate life situations. So it can happen that someone suddenly has the thread of their memory broken by some elemental influences. This can happen without the mind or judgment suffering in the slightest; they can be preserved entirely. And so it may happen that such a person, no longer knowing who he was yesterday, no longer has the context of his experiences of yesterday, the day before yesterday and so on, but mind, goes to Basel, gets another ticket there, gets on the train and – well, now it would be difficult, but things have happened before – suddenly rediscovers who he actually is in Bombay. In between, he had done everything necessary to accomplish the journey from one place to the next, even to the place of a distant part of the world, quite cleverly. It was not his reason or his judgment that was lacking, but only the context of his memory. Such cases of illness have occurred many, many times. I myself have experienced it with a man I knew, how his memory was wiped one day and he traveled far around the world, then found himself in a Central European city after registering there, still with his memory wiped, in an asylum for homeless people. It took three weeks before he came to again, after his memory had returned.

This power of memory, this possibility of holding our experiences together, is one of the most important things we have on the physical plane. This power of memory is transformed at the moment when we either pass through the gate of initiation or when we pass through physical death. I will speak only of the latter case.

When we pass through physical death, we no longer need the kind of memory we had in the physical world, because we see there what has remained of events, what has been written in the Akasha Chronicle of the world. We need only look at something in the past; we do not need to remember. But the power of remembrance is there; it is only transformed into another, more active power of the inner soul life. The power is there.

It is very important that we have developed memory for our life on the physical plane in just the way we have it in the time between birth and death. It is of essential importance that our memory for the ordinary circumstances of life does not reach back into conditions that we have gone through between the last death and this time's birth. For only in this way can certain forces become condensed and, through this condensation, become the powers of memory, which function in just the same way as our memory between birth and death.

It is a purely human characteristic that we have such a memory, which essentially extends to the life between birth and death. No other being in the world has such a memory, has precisely such a memory, which works in such a way that when this being proceeds to its embodiment or - as we would have to say with angels - to its etherization, the memory lights up and then remains until another state, which with us humans is death. Other entities of other world orders have these same powers, which in us lie in the memory, developed in a completely different way.

Now it is extremely interesting to observe how, firstly, in relation to their ability to perceive, and secondly, in relation to their memory, we are very different from the entities of the next higher hierarchy, the entities of the hierarchy of the Angeloi. These angels perceive something different from what we humans accomplish, and certainly also from what underlies our deeds and actions on the physical plane; they look at us, they perceive us. We are objects of perception for them. But among other things, there is something particularly important that they perceive about us: that is the whole essence of our speech.

Our speaking is, after all, something more or less unconscious compared to what we regard as the process of our thinking, as the process of our ideas. Thinking in us humans occurs to a certain high degree consciously; speaking is not conscious to the same degree. It requires only a very slight self-observation to realize that we do not speak consciously to the same extent as we think consciously. If one wanted to speak as consciously as one thinks consciously - believe it or not - one would stutter something quite proper in the world. It is only because we do not always have to think about how to form one letter or another that we speak as fluently as we do. If we had to think first – I am not even talking about thinking in the physical body, but only in the astral body – if we had to think about what we have to do in our astral body when we form a t or a d or an h, then we would truly not be able to have the fluent speech that we have. It is precisely because we use language as something habitual that our consciousness does not pour over our speech in the same way that it pours over our thinking, over which it extends at least to a certain degree. To a certain degree, because consciousness does not extend completely over our thinking either.

Now, however, we actually represent something in the world precisely through our language. We humans just do not notice this. But just imagine you could withdraw to some cottage where you would have an apparatus through which you could perceive everything that is spoken by people on earth in one day; and to help you do that, let's assume the cottage would be set up so that you would not be disturbed by perceptions of anything else. So you would have some kind of apparatus that would only convey to you everything that is spoken on earth. So you would live entirely in what is spoken on earth.

Compare this with your environment as a human being. There you have the beings of the mineral, plant and animal kingdoms: that is your real world. If you were to sit in your little house as I said, everything that is spoken there would be your world; that would be the kingdom that extends around you.

It does not actually take much to feel at home in this realm through occult development, which is then, however, not a little house but a spiritual state of development. You then feel so at home in it that you know: you are now in a region where – I would say, excluding what people on the physical plane put into their words through their often quite convoluted concepts, thus excluding the world of concepts – the angels listen to how people speak. So you are in a world where you know: now the angels are listening to everything that people say.

This is definitely a real experience; it is just not properly noticed by those who undergo occult development, because very soon, at first, the state occurs in which one is stunned by the confused chatter. This causes, I might say, a kind of paralysis; as a result it is not observed enough. But it depends on whether one strengthens oneself inwardly again accordingly, and then one becomes aware of something quite different. One does not hear all the chatter and perceives something quite different. One is then in the region in which speech lives as lawfully as, let us say, minerals live lawfully in their natural laws here on the physical plane. One no longer perceives the useless talk, but one perceives the laws according to which speech is spoken.

Now, however, one has to overcome certain difficulties, because these perceptions break off every few moments, because one – and now I come to the other – would have to have the memory of the beings from the hierarchy of the angeloi if one wanted to perceive the lawfulness that reigns in the world, of which I have just spoken. If we were to descend into the world above which we stand and which we know as the mineral world, where we only have the law of order, if we were to enter it, we would at first be just as stunned in the mineral world as we are when we hear all the confused talking of mankind on earth. But we have already gone beyond this state of stupor through our human development; we only perceive the laws of the mineral world. We would also perceive the laws of speech, but the memory of the beings from the hierarchy of the Angeloi is needed for this. And so one can now experience in a very vivid way what the relationship is, I would say, between one layer of the world and another.

That is actually the essential thing in perceiving higher worlds, that when one comes from one world layer into another world layer, one feels transported into completely different circumstances, into completely different inner laws. That is the essential thing, that when one passes from one world into another, one says to oneself: it is not just that one comes into different regions of one and the same world, but one comes into another world in such a way that one is transported to the region where the angels observe the laws of human language on earth. One enters a region where, I might say, quite different concepts of time prevail than in our physical world, a region in which a longer memory thread is therefore also necessary.

And so it happens that I want to discover something from the other side of life, which became clear to some people from the physical side in the course of the 19th century, for example Jakob Grimm: namely, certain laws in the development of human language. In this way, one comes to extraordinarily interesting insights into the inner laws of the universe.

You see, when one speaks as a human being, one does not pay attention to the unconscious character of speaking - to the inner power of a letter, of a sound. This inner power, the play of the inner forces of the letter, of the sound, takes place in the subconscious, and as a human being, with our consciousness, we are outside this region, in which what is subconscious for us is conscious when we speak. But for the region of the angels, it is conscious. Let us assume, for example, that we pronounce a word in which the sound \(s\), or the English \(th\), which is phonetically equivalent to our \(s\), plays an important role. When we pronounce such a word in which the \(s\) or a \(th\) plays an important role, we, with our human consciousness, do not think of the cosmic forces that lie in the \(s\) or \(th \) lies, but we think of the concept that expresses itself in this context, in which the sound is contained, because our consciousness is not in the region where the sound \(s\) develops an inner essence. For us, the sound lies outside of our consciousness and is not an immediate experience; for the consciousness of the angels, however, the sound is an immediate experience. The angel experiences something very special in the power of the sound.

Now, we with our physical consciousness have before us such a word, which, I want to say, has as an important component this sound \(s\), \(ss\) or \(th\); the being from the hierarchy of the angeloi, by perceives this sound uttered by a human being, remembers with his higher memory earlier states of human speech, in far-off times, and he must bring together this sound, which is in this word, with the sound from which it has become. And there, with an \(s\) or \(th\), such a consciousness of this being from the hierarchy of the angels immediately remembers a \(t\); that is to say, there was once a time when the \(th\) or the \(s\) was a \(t\) and there was an even earlier time when the \(t\) was a \(d\).

Now imagine such a memory. So I said: an angel hears a word in which there is an \(s\) or an \(th\); now he immediately remembers the form of the word that was there once, in which there was a \(t\) in the place where the \(s\) or \(th\) is now; and furthermore, he remembers that in even earlier times there was a \(d\) in the same place.

This arises from a very definite fact, namely, that such transformations of sounds take place according to a very definite law, that the sound progresses, and in fact progresses in such a way that it first develops its power mainly out of the astral.

Now it has the following tendency: when it has lived for some time in the word in such a way that it has developed out of the astral, that is to say, when man has mainly used or uses his astral to produce a sound, then in later times there are people who no longer strain the astral but mainly the etheric in the same place, so that the sound is deposited in the etheric. And when a time has passed in which the person has lived in the ethereal, he comes to place the sound more and more in the physical, to place it in the physical.

This is very regular: if, for example, we look at any word that is spoken in such a way that a sound, a main sound in the word, is deposited in the etheric, then we can find in later times find – quite apart from the meaning, for the word itself can change its meaning – that in the same word the sound is later deposited in the physical, and still later again in the astral; still later it would be deposited again in the etheric.

The sounds have a tendency to progress in the course of development. And just as we observe the progression of the plant world from the greening leaf in spring to the emergence of the flower, to the development of the fruit, and again to the decay, so the being from the hierarchy of the Angeloi observes the progression of the sounds in the kingdom that I have characterized as the kingdom of language. They are, I might say, variously stationed in speech, in the kingdom of speech. Before any sound that is once stationed in the astral, the being from the hierarchy of the angels finds after some time that this sound appears entirely in the etheric, and after some time again in the physical. When it observes a sound at any time in the physical, after some time it is in the astral. So that there is really a rhythmic movement to be observed in the development of sounds, if one considers the realm of language; a rhythmic movement goes around like this (see drawing). This is the underlying basis for the law of sound change, which some of you may well know, which Jacob Grimm characterized in the 19th century in his own way, from a more materialistic point of view.

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If we take this example – the transformation of the d into the t, then into the s, which has the same value as dastth – if we take this example, we see that the d is brought about by the fact that the whole human being, with all his four limbs, creates a center of gravity for himself, so to speak, in the astral: in this way he brings about the d. He brings about the t by creating a center of gravity for himself in the etheric. The s or th he produces by creating a center of gravity in the physical.

You see the interesting basis for such a progression, such a transformation of a word through the ages. I would like to show this with an example that is close at hand. Take, for example, the word: \(ϑήρ\), dius, animal. That is the same word, only at different times. Here (Greek) we have the word with a \(th\) \((ϑήρ)\); that would be the same \((ϑ)\) as our \(s\), the same as the English \(th\). The development would take place in such a way that it tends to go over here (Gothic): the \(th\) would become a \(d\) and, as it develops further, the \(d\) would become a \(t\): it becomes more ethereal. Now we have here in fact \(ϑήρ\) (Greek); 'here we have “dius” (Gothic) and here we have “Tier” (German). So the word in Greek is \((ϑήρ)\), the word in Gothic is (dius), the word in German is (Tier). It is the same word, exactly the same word. In Greek, it was centered in the physical. It tended to pass over into the astral in the next language, in Gothic; it tended to pass over into the etheric, becoming the word for “animal” in German.

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Take another word, another example. Let us take Greek, which is equivalent to Latin here – let us take the word 'decem', for example. Here in Latin we have the word in the astral. If the word had the tendency to go over to the ethereal up to Gothic, the d would have to change into a t; and “taihun” it is also in Gothic. As it developed from Gothic into German, from the ethereal into the physical, the t would change into z, so it would be “zehn” in German.

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Another word, which is very interesting, by the way: take the Greek word “ϑάνατος”. Since it has the \(th\), it would emphasize the physical aspect. It would tend to move into the astral and would then have to have the tendency in Gothic to have an \(d\) because it is astral. It is also called “dauthus”. And now it should, by developing into German, tend towards the ethereal and have a \(t\). It has that too! It is called “Tod” (death).

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Let us now start from a word that is ethereal up here and has a τ in Greek: “\(τρεις\)” (treis). In Gothic it should have a th or an s. And it has that, because it is called “threis”. Here it is in the physical, now it goes into the astral, and there it should have a d in German. It has that too, it is called: “drei”.

From this you can see that, if you disregard everything that lives in language, all the meanings that live in language, there is something else special in language: a triad that emerges, I would say, much like a melody stretched out in time, a triad that can be found. If you have the starting point somewhere, then the other sounds that stood in the same place in the word at a different time resound.

Now I have chosen the simplest transformation here. But that is perfectly sufficient, because otherwise it would only become a little too complicated. Such laws of transformation underlie all language development; regulated down to the last detail, they underlie all language development; only that in the actual development, the most diverse developmental impulses cross each other. It is interesting to observe how progress in the development of language combines, in that certain languages progress faster or even make any progress at all, and certain languages do not make this progress.

Take, for example, the Greek word «\(ϑάνατος\)» (thanatos), «death». The regular progression is from th to d to t. At the d stands the Gothic: «dauthus. The English «death» is at the d, it has remained in the Gothic and has not undergone the further progression. But in German the word is found with \(T\): “Tod”. And so it is in general; if we pay attention, we find everywhere that the English, in the development of certain letters, has retained the nature of the Gothic, only it has thrown off the inner vitality, the inner soul of the Gothic. This law has been so observed that it has remained everywhere at the level of the Gothic. So when we write our “Tod” (death), we have to find the backward step of the Gothic in English; we have to go back one step. In German, we have a \(T\) in the etheric here at “Tod” (death). For English, we have to go back to the astral, and there we have to have a \(d\). In English, we have a \(th\) at the end of the noun “death”. We have to go back to the physical. If we were to take the adjective “dead”, we would have a dam at the end. If we continue the \(d\), as is correct in German, we would write it correctly by continuing it one stage further around (see drawing): then we would have a \(t\) at the end here, instead of a \(d\). That is also how it is written, the adjective in German is 'tot', dead.

There you see into a realm that is just as much spread around us as the three natural kingdoms: the mineral, the vegetable and the animal; that also has laws, also has laws of development, like the mineral, the plant and the animal kingdom; only that the time periods in which the rhythm is fulfilled – which is precisely expressed by a triangle – are just that: long. And in order to always hear the previous step resonate with the sound, the memory of a being from the hierarchy of the Angeloi is needed.

But there is something else connected with this. When you consider this law, you will have to say to yourself: If we turn our gaze back to the ancient Greek and Latin language forms and look at them in relation to today's German, insofar as the words have approximately retained their meaning, we see everywhere that the Greek and Latin language forms are two steps behind today's German, and that the Gothic language form is one step behind.

Much in the development of the world is based on the fact that what develops over time also develops in such a way that it remains in space alongside what develops in the various stages of time. Just as in the animal kingdom, the lower animals stand beside those that have developed to a higher level, so the older forms of language remain alongside the newer ones, or, one could also say, like a wild population that exists for a while alongside a more developed population. Thus, that which develops apart remains in the space alongside that which develops further. But then such a state of being combined with many other impulses, which have an effect on it.

The impulse illustrated by this triangle applies in particular to the development of the sounds \(d\), \(t\), \(th\) (\(s\), \(ss\)). A similar triangle also applies to the sounds \(b\), \(p\), and \(g\), \(k\), \(ch\). On the other hand, a triangle that would have to be drawn much larger applies to \(l\) and \(r\), for example. And for the vowels, if you want to follow the course of their development, completely different figures apply. But laws apply to all of them.

Let us assume, then, that what is temporal remains spatially juxtaposed; then it does not remain the case that in the newer simply the older lives on, because then we would still have the old Greco-Latin words alongside the newer ones that developed from them. For example, German developed in a straight line from Greek, at least in terms of most of its vocabulary. Did the Latin languages simply remain as they were? They did remain as they were, but not just as they were. They also underwent very extensive and significant changes: they rearranged the words, they did not leave the words as they were. While, for example, the word “\(ϑάνατος\)”, “death”, is simply the word that has developed further, this word is not as it was in Greek, it has not remained in Latin, but another word has because the original meaning that remained in the word “death” was not developed at all in the Latin languages; so that the word that one then has in the other language is not the same word at all. “Mort” is not the same word as ‘death’, but rather a very poor translation. But for what is actually contained in the word ‘death’, which has developed from ‘$advarog’, the Romance languages have no corresponding word at all. The word ‘death’ expresses something in which the corresponding ethereal really resonates. In the Romance languages, on the other hand, the same word has a completely different, non-ethereal resonance. It is very important to know that very significant transformations have taken place. From this you can see the ambiguity that lies in all lexicographic and grammatical translations, and the ambiguity that exists in the so-called exact understanding when translating from one language into another.

The underlying developmental laws here are extraordinarily profound and are connected to a different layer of consciousness than the one in which we usually live with our thinking, feeling and willing. But we do live to varying degrees in a different layer of consciousness with our thinking, feeling and willing. For example, we live almost entirely outside the layer of speech with our thinking. Our thinking has very little to do with our speaking. However strange it may sound, it is usually the case that when we have thoughts and utter a word, it has little more to do with the thought than the letters we write on paper have to do with the thought itself. Likewise, the spoken word is not much more connected to our thinking than a sign is to the thought.

The spoken word is much more closely connected with our feelings than with our thinking, and even more so with our intentions, because feeling belongs to a far more subconscious part of our soul than thinking, and intention belongs to an even more subconscious part of our soul life than feeling. When a person utters a word, it stands in relation to the thought, one might say, in such a way that it is not much more than a sign. It stands in a much more intimate relationship to feeling; it is much more closely connected with feeling; and it is especially connected with the will.

If people today were to develop the relationship between thinking and speaking, then, as speakers of different languages, they would not be able to experience the collisions they do today, because the relationship between language and thinking does not have the same intimate character as it has with feeling and willing. This is because feeling and willing will only develop in the same way in the future in humans what thinking has already developed today. Wherever feeling and willing come into consideration, this close connection with speech also comes into consideration to a very great extent.

We are now in the process of developing thinking to a certain extent as something objectively living for us through the evolution of the consciousness soul. And by the end of our time frame, people will have progressed to the point where they will no longer perceive the relationship between thinking and speaking as something particularly intimate. But it will take much longer before the relationship between speaking and feeling, and especially between speaking and willing, can be felt as something objective. For a much longer time people will persuade themselves that they have to identify themselves in their humanity with their language, with their speech character through their feeling and willing than through their thinking.

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If we really visualize how a word has its own inner life, a life so regulated by laws, as the word “\(ϑάνατος\)”, which becomes “death” and later “Tod”, if we imagine that it lives on like that, then you really have the possibility to form an idea of how an organism lives from Greek through Gothic up to German, an organism lives as we otherwise find an organism living from its childhood stage through a later youth stage to the stage of old age. When such an organism in language has passed through the three stages and returns, it does not continue in the same way, but the whole thing spiritualizes. Mind you, when d in t, t in th (s, ss) passes over, it does not return to its original stage, but now makes a lateral ascent. So you must not imagine the triangle in the plane (drawing). As it comes across, the d, t, th continues in this way and now advances in the spiral, thus always entering into other layers. So you must not imagine that a word that has advanced to th returns to d, but then the word dies and hands over its transformative powers to another realm. The word is born in the physical, in the etheric or in the astral, makes its circuit, dies and then reappears at a higher level as a different force, transformed. So that a word that we can trace from the Greek, from “\(ϑάνατος\)” to “death”, to the German “Tod”, now has the potential to die as a word. The word “Tod” will die. At the end of the period we call our fifth post-Atlantic cultural period, it will no longer be there, it will have died. But the power that formed it will pass over to the power of the human soul at a higher level and help people to understand the nature of death in the sense of our spiritual science. In order that the power to understand the nature of death in the sense of our spiritual science may arise in our soul, the word had to be born in Greek, then had to undergo development into a youth in Gothic, in English 'death', had to undergo development in German to the later age: 'Tod', and will come to the point where it will die. It will die and give up its strength to more spiritual powers of the soul.

And so, just as we direct our gaze to the emergence of a lamb, or let us say, a cow, an ox or a bull, and see how they gradually develop, reach a climax and die again, so the angel looks at the emergence of a word, at the life of a word, at the dying of a word. That belongs to his world, to his observation, just as the observation of, say, the plant, mineral or animal kingdom belongs to our world.

These are aspects through which I wanted to draw your attention to a life that is unconscious to us, only touches our consciousness, but which, at its higher levels, immediately develops a real life of its own, immediately becoming a being. A window or a door opens for us, as it were, to look in on how beings develop, elemental beings that are then reflected in our world in the form of our words. The angel turns his spiritual eye to ancient Greece, where he sees an elemental being being born out of the physical, he sees it etheralize, astralize, and he will see it die as our fifth post-Atlantean developmental period draws to a close. He sees this being in its development, and the fact that this being develops has an effect in the physical world. And this effect consists in the fact that the ancient Greeks said “\(ϑάνατος\)”, the Goths said “dauthus”, the English say “death”, and we in German say “Tod”. The transformation of this word is the imprint of an evolving being that progresses in its development in the physical world, etheric world, astral world. What we perceive in language is the reflection of the life of higher beings from a higher world, the reflection of their inner development in the world in which we find ourselves in the time between birth and death.

This will be the starting point for our remarks tomorrow.

Man perceives in himself and in nature both what we call growth and what we call destruction, or perhaps dissolution. And he instinctively forms his ideas in such a way that he is permeated with a certain belief in reality when, whether in himself or in nature, he perceives building up—growth: He forms ideas about what in a sense goes outside reality, loses reality, by directing his glance to destruction, to dissolution; so that it seems quite natural to him to describe what thus goes outside reality, when he perceives it being dissolved, as gradually passing over into the so-called nothingness of the physical world.

I have often said that if we want really to arrive at ideas concerning the spiritual world, we must modify in many respects those ideas acquired in the physical world. We must have different ideas from those acquired in the physical world if we wish to enter at all with our thinking into the spiritual world. It is especially important that we should form a concept which is actually found everywhere in our study of spiritual science, but which we cannot too often bring before our souls—the concept of a connection during physical life between our consciousness and the corresponding processes in our physical organism, We shall never grasp the working of consciousness in the physical world unless we can connect it with the concept of destruction or dissolution. Were there only growth, only development in us as physical beings, we could never be conscious beings in the physical world. In this physical world what is represented in growth, in budding and sprouting, never leads to consciousness. Consciousness can begin only where the processes of growth are invaded by destruction, by processes of dissolution. On this basis we should make ourselves familiar with the ideas which initiation gives us concerning man's so-called evolution

We know that at first the child grows into the world as in a kind of dream. This dream-life of the child is, however, closely united with his growth, with all the sprouting and budding processes; and the younger the child whom we consider, the more do these budding and sprouting processes meet our eye. Only when the individuality in the human organism gains sufficient power to oppose the sprouting and budding, and can bring into them processes of dissolution, does fuller and more complete consciousness appear. We become conscious to the extent to which we are capable of pulling down in us what inner Nature builds up.

When anyone who has gone through initiation observes how consciousness arises in man, he finds that every conscious thought that is grasped, and every conscious feeling that asserts itself, are bound up with the fact that processes of destruction are contending with the building-up processes in the organism. When we look at conscious life we look at destruction; and we must accustom ourselves to have not merely a positive feeling for reality wherever we see a process of sprouting, budding, a process of growth, but we must rise to a feeling for the conscious life of the spirit by observing what part this conscious life of spirit plays in the physical world, by observing, that is, the processes of death and destruction. It is for this reason that we have to alternate the conscious processes with the unconscious processes of sleep, so that what we have destroyed during our waking life of thought may be built up again by the unconscious forces of nature in our organism. That is the swing of life's pendulum—that the soul force when it wakes to consciousness wears out and destroys what mere nature creates in the human organism; and that from the moment the soul, in sleep, forsakes the natural life of the body, from that moment the processes, activities, of sprouting and budding go forward. Hence it is not correct to believe that man's waking life is to be compared with life in summertime, when the earth is budding and sprouting. No! the earth itself as spiritual being wakes when towards autumn the dying processes begin, and it is during the winter that the earth is fully awake. During summer, during the budding and sprouting processes, we have the sleeping life of the earth. The Earth-Spirit sleeps during the summer and during the winter it wakes.

I have previously pointed out that it is due to spiritual initiation that the moment of time when man is destined to unite himself with what in earth-evolution should call up the fullest waking life—with the Christ Impulse—that this moment has been placed in the middle of winter, not in the summer, namely, the Christmas festival. On the other handy I have also called attention to how in more ancient times, when manes knowledge proceeded more from his participation in the sleeping condition of the earth, when his soul had to sink into the sleeping Earth-soul in order to have Imagination, the. dream-like Imagination of the old spiritual vision, then the corresponding festival, the John festival, had to be held during the heat of summer. This festival might be said to signify union in dream and ecstasy with the sleeping, dreaming spirit of the earth. The Christmas festival signifies a conscious union with the waking Earth-spirit. It is just through conceptions such as these, my dear friends, that we come to feel man's renewed connection with the cosmos We enter into this connection concretely, not by merely enthusing in a general way about man being a microcosm of the macrocosm, but by gaining accurate knowledge of how the mighty Earth-being sleeps and wakes, taking the whole year for this alternation, whereas man sleeps and wakes in the course of twenty-four hours.

And now we must turn our gaze with more precision to what we experience in the physical world as consciousness. Let us sketch diagrammatically the sprouting, budding life of our nervous system (see diagram). Clairvoyance actually sees the sprouting, budding life, for example, of the nervous system, especially of the brain, in this form of a fiery wave. Now the human life of soul is in truth outside this sprouting, budding life, Were I to draw the human soul-life as it is in the night, in sleep, I should have to draw it completely outside this figure; in waking life, however, we must picture the soul-life as permeating itself with this budding, sprouting, let us say, fiery life. Thus were the soul-life to permeate the physical organic life only, no consciousness would arise, flow does consciousness arise? For that, the soul must work upon the physical. In the physical to begin with are budding, sprouting processes of growth which are as it were distributed over the life of the nerves. It is these processes of growth that are now broken down and destroyed. A process arises similar to what takes place when the budding and sprouting plant gradually withers and decays; thus the soul life induces processes of destruction in this budding, sprouting life. The destructive processes I indicate here by holes in the shading.

When we are awake, therefore, our soul-life destroys the physical processes of growths breaks them down. Man as a rule knows nothing of this destruction. Clairvoyant vision alone perceives it and makes it possible to say: “Now that you have put yourself into relation with the spiritual world (I say expressly with the spiritual not the physical world) if you wish to have ideas you must destroy something in you.” What makes initiation such a shattering experience is that we perceive this destruction, that we know that If we bring ourselves into relation, let us say, with an Angel or an Archangel being of the spiritual world and want to gain some ideas concerning that being, that is, if we want to perceive the being truly, we must first destroy something in ourselves.

Not that anything is actually destroyed by initiation, but through initiation we become conscious of what is all the time being destroyed in the everyday process of perception. It is just the same when we put ourselves in relation with a flower or an animal, only in the usual course of life we are not aware of it. We begin to know of it only when these processes of destruction work back as reflection into the life of the soul. That is the change. Suppose, for examples you see a red flower. What you experience in the red flower causes you to call forth in yourself a process of destruction, You are, however, unaware of this. But what is destroyed is reflected into your soul and brings about that you have the red flower as an idea, as a perception. Thus you must first create in yourself a copy of the red flower by destroying the sprouting and budding processes, and while you destroy these you create what you then see. Conscious life consists in such processes of destruction, which again are followed by building-up processes It is an inner working at one's own organism and, strictly speaking, lies at the root of all works of human culture. When we instigate cultural work we also destroy something in nature. We cannot build a house if we do not go outside to get wood for it by a process of destruction, and what is thus the product of destruction, torn away from nature, we build up into our artistic creations. Strictly speaking, we do this in all works of art. We do just the same as the destroying, demolishing processes do to the budding, sprouting, which arrest processes of growth. What is embedded into the living organism as an inserted element of death forms the content of conscious being. Every time we display consciousness we are planting what is dead into what is alive, and the more conscious we become the more do we insert a dead man into our living man. Then sleep has the task of dissolving away these dead elements, all but certain remains which, persisting as processes throughout the whole of physical life, lie at the foundation of memory, Were everything to be dissolved by sleep, we should have no memory, no recollection. Thus you see if we want to acquire consciousness we have to recognise in our life a real winter. Consciousness means spreading the destroying, withering life of.nter over the budding, sprouting summer life, We have to make winter within us if we wish to become conscious. Thus we must in a sense learn to value the winter, because were it always summer in our life the spirit could not experience the physical consciously but would remain for ever unconscious.

Something more may arise out of these considerations, my dear friends. A materialistic observer of the world may easily say: It is not possible to look into the way in which consciousness works in the physical body. But when through spiritual science we learn that a parallel exists, in the way referred to, between the individual life of man and the life of the Earth-spirit, then we come to the following conclusion - that if we wish to have a concept of sleeping man and what he really is, all we need do is to imagine ourselves in the budding; sprouting life of summer where everything buds and blossoms. What goes on outside in the earth goes on in miniature and imperceptibly in manes physical nature. We should simply experience summer in man when we look at him asleep, and winter when we look at him awake. If we wish to know what happens to consciousness when it makes use of the physical body as instrument, we must observe how in autumn everything begins to dry up and wither, everything begins to die away, In the external picture we can make of winter we have a true idea of what the waking consciousness brings about in man's physical organism by using it as an instrument. That is why when the soul is outside the body and clairvoyant consciousness looks at the body out of which the soul has departed, it perceives the body as a budding, sprouting world. It is childish to believe that the clairvoyant, when outside the body with his soul, sees the body in the same way as in physical life we see another human being. We are wrong in thinking that the man lies there with his soul hovering above and that the soul looks back on the body and sees the man lying there beneath. That is not so. The moment the soul goes forth, the body becomes the world, a summer world; and if the soul remains clairvoyant on returning to the body, it experiences in itself the personal, individual winter.

We can thus discover an inner connection between the life of man and the life of the earth. When we consider the life of the earth and look first at summer time, outside us we see in this summer time what works and weaves in us in the same way but works and weaves during our sleeping condition. If we now seek to express in a few words the feeling of this working and weaving in sleep, we can do so as follows. All this is the world of coming to birth, of arising, And when we feel ourselves in this world, we can say, “OUT OF THE DIVINE WE ARE BORN”. For in so far as with our own forces we belong to this world, this budding and sprouting world, we must say: EX DEO NASCIMUR, Out of the Divine we are born. Man has been able to say EX DEO NASCIMUR at every stage of earth evolution and will be able to say it also in each future evolutionary stages

On the other hand it is essential for our own cycle of time, which follows the Mystery of Golgotha, that we should now understand that the forces of dying life work in us; melting forces, dissolving life, and that with this melting away, this dissolution of life, consciousness is connected. We find the consciousness of the earth, the waking earth-life, in the winter time. In order in winter to live with the earth in the physical world, we must dive down into what is dying, But since the Mystery of Golgotha, we do this by taking the Christ Impulse with us into what is dying: IN CHRISTO MORIMUR. We make this into a guiding motto through the other half of the year, when the earth is awake, awake in the dying life: IN CHRISTO MORIMUR.

Thus the earth's year is divided for us into two halves, into the half which has its culminating point at Midsummer, for which the saying holds good: EX DEO NASCIMUR, and the other half which has its culminating point at Christmas time, for which we have the saying: IN CHRISTO MORIMUR.

We should not think that the correct conception of man as the microcosm of the macrocosm is merely an abstraction, Nor should we think that we can do very much if we hold to abstract ideas about it. Rather should we be clear that we shall meet this conception more and more on really coming to the true life of the Spirit of the Earth. You see, when we observe the earth in winter with its dying, freezing life, this dying, freezing life is the expression of the thinking, feeling and perception of the waking Earth-spirit. But we must think of the Earth-spirit in connection with what surrounds us as our immediate world. We should picture the world, as it were, as a great spiritual being having the earth as physical instrument. And we get this idea of what the earth is thinking, especially of what it is thinking during winter, when we consider the whole manner in which the surroundings of the earth work into the earth. Imagine yourself on a night in winter, with your gaze directed to the stars, with perhaps the moon among the stars, and you have to say that the whole constellation of this starry world is an outward expression, a picture, of what is thought consciously on the earth, and we live in it because the cosmos enters into relation with the earth. You then see how we are standing in a living way within the thinking of the earth, in all that weaves and waves around the earth as earthly thinking, just as in summer, livingly with our own soul, we are within the earth-sleep;

Nevertheless, in summer we should take our place consciously in the life of the earth. We should call on. our astral forces so as not to succumb to the earth-sleep, Many people very easily fall asleep in the heat of summer, because during the universal sleep of the earth their astral forces are not strong enough to keep them awake. If we ourselves sleep during the summer time our activity is only equal in value to that of the earths In winter we should develop in the subconscious the forces for sleep which withstand the universal earth-life, whereas for the waking life during winter we need the forces lying more in the direction of the waking life of the Earth-spirit. So we might say we swing with our own life, with the lesser oscillations of our own life, within the yearly oscillations of the Earth-being, of the conscious Earth-being. And this conscious Earth-being is completely dependent on the star constellations There you have a living impression of the way in which our own soul-life is interwoven indirectly with the life of the stars in the sleeping and waking of the earth This gives us a living picture of what astrology is really meant to be, if it is at all to be taken seriously. Therefore, as I have often said Astrology is either the purest dilettantism, or it can only be striven for as an essential part in the deep study and knowledge of spiritual science.

Recently I have often emphasised, my dear Friends, how necessary it is that those who are drawn to spiritual science should acquire conceptions that will lead them from what is merely the content of thought into living reality, Think what entirely new sides of life open to us when we know that consciousness is based on a breaking-up, destruction, and that there has to be destruction for consciousness to have its physical instruments. For in very truth just as we cannot work in the physical world without destroying nature, so we cannot become conscious without the destruction in us of our processes of growth. Clairvoyance has to look upon these continuous processes of destruction, it has without bias to see how our whole life through, a gradual death is taking place for consciousness to be able to exist. Initiation consists in our receiving as it were a concentrated picture of this process of destruction spread out over the whole time between birth and death. This process is concentrated in actual physical death; were not physical death to come about, in the spiritual world after death we should never be able to develop consciousness. Death, the destruction of the physical and etheric bodies, is the primary condition for the development of consciousness in the time between death and a new birth. As a plant cannot be there if the root is not, so the consciousness between death and a new birth cannot exist if it is not rooted in the process of death. As in the first years of physical existence we have to strive for the possibility of destroying from the standpoint of the soul the early processes of budding and growth, consciousness only awaking to the extent to which we can embed the processes of destruction into the processes of growth—as only when the force of the destructive process has reached a certain stage a consciousness develops—so we have to destroy and discard the whole body. And the act we thus perform, this shedding first of the physical and then of the etheric body, is the starting point for the consciousness between death and a new birth. We acquire the faculty of consciousness between death and a new birth by being able to kill ourselves—we may be allowed to say this, for it corresponds with the truth—by being able, that is, to undergo the processes that take place in death. As life here between birth and death has its starting point in the merely plant-like life of the child, so the life between death and a new birth has its starting point in the process of death. We are here looking at strictly destructive processes, and it is important that we should adapt ourselves to the possibility of sharing in the life of the whole course of nature and that of the entire spiritual cosmos.

If you examine the modern life of spirit, my dear friends, you will find that in reality—I have pointed to this before—the development of man is gradually withdrawing more and more from the inner process of existence, and only the external world is considered. There is a growing disinclination to look at the whole of nature, the tendency being more and more to consider only half of her—the growing, budding and sprouting forces. Where annihilation begins, there existence is thought to cease. The materialist cannot think otherwise, since he can never form ideas about spiritual life in the physical world, because these ideas about spiritual life in the physical world begin just where the processes of destruction begin. He wants to investigate only the growing processes for to him they are the sole reality. When anything begins to wither he sets out to investigate what grows up over it, or he seeks in the dying process the chemical remains, that iso the material, the physical. The important point is that man has no wish to direct his attention to the other half, to the dying. Yet it is only from what passes away that men can acquire an insight into the existence of the conscious soul-life. This is a vastly important truth—that the modern world-outlook, because it has developed in the way indicated because it always directs attention to what is budding and sprouting, has deprived itself of the power to see the spiritual, the spiritual only betraying its presence in things when they begin to disintegrate. As long as there is budding and sprouting, the spiritual works within the beings, not appearing as spirit but manifesting externally through material processes. If the spiritual is to appear in the beings, processes of destruction must take place. The spirits of the blossoms, the elementary spirits of the plants, may not remain when the blossoms open and the flowers are developed, when the sun with its sounding waves charms forth the budding, sprouting life. “If it strikes you, you are deaf.” Read these words at the beginning of Part II in Goethe's “Faust” with understanding, The spirits must dive down, They can emerge only when the budding and sprouting life withdraws.

You see, the poetic perception of Goethe was so living that he thoroughly realised how the budding and sprouting that comes forth with the rising of the sun makes it necessary for the elves to recede. But this will become clear to us, my dear friends, that at the sight of the physically dying world there arises first the misty realm of the spirit and then the whole true spirit realm. It is not without meaning when in folklore we hear that to become spiritual the trees must first decay, that only when they are decaying do they let us see the spirit. If we go out into the country and see a decaying, dried-up tree-trunk, it is really showing for the first time its spiritual appearance. There must everywhere first be destruction before the spiritual is to appear.

Modern spiritual life, it is true, consists just in this—that souls have withdrawn from such an intimate living together with nature that they are able to feel the decaying forces and in them all that is spiritually alive. Hence it is that today when we speak of the spiritual, people can form no conception of it at all, for they only consider the world in so far as it buds and sprouts. When it ceases to do this, when decay sets in, for them it leaves the field of reality. If you speak to them of the realm of true life, if you say that the spiritual rises out of the dying, if you tell them all this, you will find that they are listening to something that has absolutely no meaning for them. It may actually happen that if you are speaking today to a gathering of people who have had no previous preparation through spiritual science and you talk of the spiritual living in the world, they have no notion of what is in question. To such people world-conceptions are a matter of complete indifference, They take no interest in discovering; what may be found at the basis of things:. One can have the same kind of experience that we once had at a lecture. You know that we try as far as possible to keep away those who are generally the least cultured of those attending our lectures, those who write for the newspapers. As a rule they understand the minimum of what is spoken about, But sometimes it happens that these very clever people of the present day cannot be kept away. One cannot always act in such a drastic way as was done recently at a certain place in Austria when a reporter came to the lecture and our chairman said to him: “You will certainly not understand anything and had better stay away.” The man had actually bought a ticket. It can't always happen like that, It happened on another occasion that a reporter wrote: “What is this spiritual science meant to be? It is obvious that one person pictures the world in one way and another somehow else, Everyone has a right to his opinion.” Thus in our time you find all over the place complete lack of interest mixed with utter frivolity whenever a world-conception is in question. And this was once written about a lecture: “One person sees the world as a box of bricks, another makes a brew of toads gall with tiger's intestines, a third is a monist, a fourth stares at the confusion without thinking at all, a fifth looks through two pairs of spectacles at the forces of the soul and so (says the writer) we could go on indefinitely.” He is completely indifferent to all these points of view.

This lack of interest towards a spiritual comprehension of the world is not diminishing, it is increasing, and will go on doing so unless a deepening comes about in the world through spiritual science, Deepening through spiritual science will prove of the greatest value, my dear friends, because it does not merely call upon man's faculty for forming concepts and ideas, but seizes upon his whole soul and permeates it so that he actually feels himself as microcosm in the macrocosm, and really experiences individually what has first to build itself up on the processes of destruction. We can attain an actual living-together-with-the-dead only when we can see in the destructive process of death a process that makes a foundation upon which the spiritual being of man rises after death—a process continuing to work up to the time of a new birth.

Thus spiritual science must mean both familiarizing ourselves with the truth of things and letting the truth of things take hold of our very being. Modern spiritual life is a withdrawal from the truth, a becoming apathetic It is becoming a matter of indifference whether there is real clairvoyant vision or whether “toads' gall is brewed with tiger's intestines”. In its culture and ethics modern spiritual life is on the way to the most frivolous and cynical indifference towards all existence that has to do with the depths of being, On the other hand, spiritual science is developing and can develop in a natural way, since the human soul, simply by interesting itself in the results of spiritual investigation, is taken hold of by the cosmic process, carried into it, interwoven with it. It is not necessary to be clairvoyant, but only to enter honestly into the experiences resulting from clairvoyance, getting to know spiritual science; then one will be laid hold of and carried along by what is received through anthroposophical concepts into a living mutual experience and mutual feeling with the cosmos, For this it is certainly necessary that spiritual science should not be looked upon as something adding to the enjoyment of life, but again and again we must penetrate further with our thought into what spiritual science gives. We need not be clairvoyant at first but must accustom ourselves to consider the things of life from many aspects, in the sense of spiritual science. Hence among us things are described from the most varied aspects. Then the experiences take hold of one and carry the soul in feeling if not with knowledge right into the life of the spiritual world, into the spiritual manifesting in the material.

But now my dear friends, in what spiritual science wishes to bring about in knowledge, in art, in religious feeling, and in ethical will—spiritual science takes its place in our spiritual life as something of which we have to be conscious that it is a new element in modern culture. Any anthroposophist must become conscious of this new thing. Yesterday I pointed this out in another connection—namely, that it is necessary for us to give a new form to the Christ Impulse, that our figure of the Christ is essentially different in form from that of Michelangelo's . Our thinking and feeling have to be thoroughly transformed in face of the new standpoint. Then men will begin to have an inkling of what life is as a whole—intensive, living life, For this has ceased. Wherever we look in our environment there is no longer the feeling Goethe expressed when he said: “Art must be the expression, the true expression, of living cosmic laws.” Art has to be an interpretation of the mysterious laws of nature. Today there is no longer any understanding for that. Hence one sees that in all spheres there is a gradual falling away from the real inner life of truth, in what appears as knowledge on the one hand, and on the other as art. In art today we are fond of speaking of compositions, of juxtapositions of individual parts. What art was in olden times, what it must again become—a creating out of the truth of the things themselves—has vanished. In the fullest sense there is an ahrimanic conspiracy against truth, which is spread abroad in the world, and this appears today in the sphere of art as well as in that of science. In the sphere of science we see everywhere a clinging to what is merely perceived by the senses.

In art, too, we see what resembles this. We see, in man, the possibility of feeling and perceiving the inner truth of things gradually dying out. Thus works of art can be produced and admired throughout the civilised world like “Jean Christophe”, the novel by Romain Rolland.

Anyone who creates out of true art, who feels inner truth, inner ruling truth, will never jumble together such a “work of art” as “Jean Christophe”; he would know that the individuality of a Beethoven, Richard Wagner, Strauss, Gustav Mahler, has its inner truth for each one of them. If we jumble them all together, we produce a vexatious chaos of decadent art like this tiresome “Jean Christophe”, which, however, to the regret of all concerned with real art, is admired throughout the civilised world. It is admired, let me say, because today there is a secret conspiracy against the real, essential truth. Indeed, people are no longer aware that they are sinning against the real, essential truth in admiring this so-called literary work and in letting pass as valid not the living individualities built up from a unity that is alive, but a chaotic, foolish work that is all patched together.

We must, my dear friends, be alive to the various sources of perversion out of which the soul willingly creates at the present time; we must calmly and courageously acknowledge what is thus perverted so as to bring to consciousness the significance of the impulse of spiritual science and its intervention in man's living world of truth. Then we shall understand. that we live in an age in which we must be clear that what confronts us as summer-life, budding, sprouting life, is EX DEO NASCIMUR; diminishing life, the destroying of the soul-life, but spirit issuing forth from this destruction in our life since the Mystery of Golgotha—IN CHRISTO MORIMUR. But in the future men must not remain standing on this ground; when this budding, sprouting life of summer when comes, when the Earth-spirit sleeps, we must find the strength to develop and carry into the sleep of the Earth-spirit a higher force arising from the life of soul resulting from clairvoyant knowledge. Then we have to say: As the world in summer is EX DEO NASCIMUR, so the world in winter; and since the Mystery of Golgotha, is IN CHRISTO MORIMUR.

But as we go to meet the sleep, the summer life, the sleep of the external organism of the earth, let us be conscious that we can carry into this time what we now experience out of this actual living together with the spiritual world, what the spirit carries into this time of the earth's sleep—the mood of Whitsuntide. If we have felt: IN CHRISTO MORIMUR aright, we shall bear the Whitsun mood into this sleep-condition of the earth by receiving the impulse spiritual science is able to give.

We are born out of the Divine; the summer life of budding, sprouting nature is witness to this We live with the Christ, and feel that we do, by living ourselves into the winter; when the earth wakes we take the Christ Impulse with us into the life of dying Nature: IN CHRISTO MORIMUR, But by going forward again to meet the summer with the Mystery of Golgotha, we carry the Whitsun mood into life so that it may awake in the darkness of summer, in the budding and sprouting and that amidst the sleeping Earth-spirits we ourselves awake in spirit: PER SPIRITUM SANCTUM REVIVISCIMUS.

All problems of a conception of the Cosmos—whether that of Spiritual Science or any other—contain this basic query: What is the evolutionary path of Man within the Cosmos?

One, who has not yet had his thoughts educated through Spiritual Science, may also ask: What is the ultimate aim of human evolution! He would like to know what will happen to man when arrived at the end of all evolution! We have often indicated how a question such as this can only come from uneducated thought, and that, for the mind cultured through Spiritual Science, the aim is to find the way, to perceive rightly any particular point in evolution; for when we know the path evolution has taken, we certainly take a good step forward.

So, let us once again consider—from a certain view-point,—the above query—the query of the direction of the evolutionary way.

You all know that human evolution has arrived at the earth-stage only after passing through various previous stages, and that this earth-state was preceded by the Moon-stage. And we must remind ourselves of the fact that, in a certain sense, the former Moon-stage is preserved in a later stage, is active therein; we can put it this way: that we are earth men, but that we in a certain sense, carry the Moon man in us. We have developed from the Moon-state, yet the Moon-man lives in us,—he is, so to speak, part of us. We could show this in diagrammatic form thus:

or, in other words, we can say: we carry with us the Earth man, but the Earth man surrounds the Moon man.

We can now easily proceed further, namely that the Moon man also encloses the Sun man, and the Sin man in turn encloses the Saturn man; so we carry within us, in addition to the Moon man, the Sun man and Saturn man also.

We must, of course, not imagine that this diagram in any sense reproduces the truth. In reality, of course, the Moon man does not sit inside as if he were surrounded by a shell; but if we wish to imagine the reality related to this ‘dual’ man, the matter stands thus, for example: That, which in a specific sense, belongs to the earth, we would have to imagine as residing chiefly in the trunk, the lower and upper limbs and as far as the throat region. And if trying to imagine the Moon man we must visualize him as the surmounting head; the Sun man has certain—already disintegrating organs in the head, and the Saturn man has head organs now scarcely discernable.

And now, if we consider the evolution of the earth, we say: The first, second, third and fourth earth period (Atlantean) have passed. Now we live in the fifth—the post-Atlantean period. The three first earth periods were, in a sense, repetitions of the Saturn—Sun—and Moon period. Then comes a mean (or middle) period, a time of equalization, of which the first half again represents a repetition, and the second a preparation for the future. And only now, in the post-Atlantean epoch, do we live in a time which, compared with the Saturn, Sun and Moon periods, is something quite new. Therefore, only since about the middle of the Atlantean period—though already prepared in the Lemurian become evolved in the human being that which we now call the earth man; previously we have to do with evolutions or developments that were repetitions of the Saturn, Sun and Moon man.

Only in the post-Atlantean age man begins his development as earth man, his true, active development. Hence, we find that the first three cultural periods of the post-Atlantean period—the Indian, Persian and Egypto-Chaldean—though revealing extensive new changes of organization—yet contain something of repetition. The real deciding point came with the fourth post-Atlantean cultural period in the progress of man, and in our fifth post-Atlantean cultural point we stand in a most important and significant time.

You will all be aware that in this our fifth post-Atlantean age mankind has gradually replaced the old clairvoyance inherited from the Moon with the real, outer, objective perception of things, which later became the scientific attitude that has led to a materialistic conception of the Universe,—and that, this materialism we endeavour to impregnate with the concepts of Spiritual Science. If we consider all we are able to think and know of the world,—all, that constitutes man's perceptions, conceptions and ideas today—we have all this as faculties, because our psychic-Spiritual is reflected on our physical body, so that in our waking life on earth we are able to perceive because the psycho-Spiritual in us evokes certain processes in the physical part, and that these processes become a kind of reflective medium, which, in turn, constitutes the content of our consciousness. As we thus possess a certain content of our earth-consciousness between awaking and falling asleep,—by these ‘contents’ we mean all perceptions, emotions, will impulses, etc.—so is the physical earth-man rightly the apparatus for everything that he has accumulated during his life on earth as content of his consciousness.

And so, during waking life on earth, we experience by means of our physical earth-man, but we also have in us the Moon man. This Moon man is incapable of serving us as a direct instrument of perception. Upon the Moon he could build up the old dreamlike perceptions; but today he is unsuitable to form the clear perceptions of waking life. And yet this Moon man resides in us, and he is not idle! How is he occupied? Well, he continues what he did on the Moon: he dreams. And because, during waking life, we do not usually perceive these dreams within our subconsciousness, we fail to take notice of them. As we go through the world with our waking consciousness, the burden of this dreamer also accompanies us. Even though you are perfectly unaware of this dreamer, other Beings know him, and they are the Beings of the Hierarchy of Angeloi—and the dreams of this dreamer are transposed by them into their own conceptions.

Thus, during the Moon age this dreamer developed the only possible consciousness that could evolve on the Moon. As earth man came, the dreamer entered into him; but his experiences in the earth man are developed into clear, conscious ideas, which, for them, are imaginations. Our dreams are transformed into imaginations. In other words—the dreamer in us becomes ideas for the Angeloi Beings, and they change these to imaginations: what man dreams, the Angelos imagines. (Diagram I.)

We may now go a step further to something that can be depicted by diagram, which this time is true to fact. The man in us has a still duller consciousness—one similar to that of the plants (Diagram II). Thus, we carry not only the dreamer in us, but also a kind of plant man, who always sleeps like the plants. His dull imaginations are transmitted by the Beings of the Hierarchy of the Archangeloi to inspirations. So: what the Sun man experiences in sleep, the Archangelos inspires.

In a still deeper sleep is our Saturn man; so deep is it that it can be likened to the sleep of the minerals. This Saturn man, in his turn, with his deep-sleep consciousness, gives the Beings of the Hierarchy of Archai the material—the means to create intuitions. Hence: The Saturn man in his deep sleep becomes intuition of the Spirit of Personality. (original Force) (Diagram III)

And now it is necessary to be quite clear of the fact that imaginations, inspirations and intuitions are no mere abstract things like our own thoughts, concepts or feelings. Imaginations are something very real, inspirations something still more real. For, inspirations do not remain pent up within a Being, but resound out into the universe as the music of the Spheres and are productive forces. Intuitions are actualities entering the universe and filling it. The state or condition of the Saturn man in his deep sleep is sent out into the worlds by the Spirits of Personality as intuitions.

And so it is to-day. But the earth will pass through another evolutionary period in the future. Then will the intuitions of the Spirits of Personality become more and more densified. In our own age they still are extremely attenuated forms, but as we progress from the 5th to the 6th and 7th earth-periods these intuitions become denser. The earth will pass away, but these intuitions are preserved within the Spirits of Personality. But when Jupiter begins to exist, these Spirits of Personality advance to the rank of Spirits of Form, and. the impulses they have learned to form during the earth-age now become actual forms; and because they are Saturn forms, they will be mineral. Thus: at the end of the earth period these intuitions become densified cosmic impulses and later, forms. (Jupiter) (Diagram III.) And when they become forms upon Jupiter, they constitute the mineral foundation of Jupiter. During the second evolutionary half period of the earth the Spirits of Personality continuously work there—penetrate—into our Saturn man; they win for themselves the impulses which they then ray forth into the world; and these again send out forms, but these forms are the Jupiter; Jupiter will be constituted of nothing but these forms. We have in us the Saturn man, but as this Saturn man is in close connection with the activity of the Spirits of Personality, he is the germ for Jupiter. Jupiter will obtain all his mineral foundation from the Saturn man we carry in us.

So now you have obtained a glimpse of the Spirits of Personality and their task during earth evolution. And you will realize that, if this is the fact, we, by means of everything we may develop in this direction, will be able to evolve a mineral Jupiter. But this mineral Jupiter will take shape under any circumstances. That is definitely provided for, and is a certainty, in the further evolution of the Cosmos. But consider, that this Jupiter possesses as yet nothing equivalent to our plants, animals and human beings; we ourselves—as mankind—would find it impossible to exist upon such a Jupiter, for the hidden Saturn man within us is transformed to this Jupiter, because this Saturn man in his deep sleep, dreams what the earth man consciously imagines.

You see, under these conditions the Sun man could bring it to nothing actual in us. The Archangelos would realize only inspirations; and were things to proceed as they have so far been described, a mineral Jupiter would arise and over and around it would flow inspirations—densified, certainly, but they would merely pass over Jupiter. In order that some equivalent to our vegetable kingdom shall come into existence, something additional is necessary,—we must evolve something else beyond the earth man. And this is nothing else then something that earthly man can never again experience with his physical body: it is what we can imbibe from spiritual Science. Hence, I propose to call this man the Spiritual-Scientific Man, despite its queer sound, who aspires to and reaches out for things that extend far beyond the earth

With all that we absorb from Spiritual Science, the Sun man in us can really do something. He can transmute his dim, sleeping, vegetable-like sensations and conceptions into inspirations, which will become more and more densified during the remainder of the earth period; and these will ensure, that not only indefinite sphere harmony shall enclose Jupiter, but that this harmony of the spheres definitely becomes growth of vegetation, as this took place also in the case of earthly plants: they are created by the sphere harmony and drawn out by light.

We therefore come to this conclusion: If the development which the earth itself has so far achieved, and which does not lead to the Spiritual-Scientific man, were alone to permeate the world in the future, there could arise only a mineral Jupiter in the cosmos. Toward this end all materialistic world conceptions are aiming. Materialists hate the very idea that Jupiter should produce a vegetable kingdom; in the depths of their souls they ask nothing better than that Jupiter be constructed of minerals only. If today we search through the entire materialistic science, laboratories, etc., we shall find that everything is working in the direction of a mineral Jupiter. And without Spiritual Science this would merely prove to be a dead slagheap, quite incapable of sustaining growth of plants.

The task of the (present) Beings of the hierarchy of Archangeloi on Jupiter—the production of the equivalent of our vegetable kingdom—is prepared by us when we raise ourselves to the stage of Spiritual Science. We may therefore say: The experiences of the sleeping Sun man, mature at the end of the earth period, so as to furnish cosmic impulses for the Jupiterian plant world through the Archangeloi.

And so we will not try and become conscious of the aim of Spiritual Science; we will learn to know that our Spiritual Science really does give the Hierarchy of the Archangeloi the possibility of endowing Jupiter with a cover of vegetation. What the sun man experiences through the concepts of Spiritual Science can be used by the Archangeloi in the development of vegetation upon Jupiter.

Then a time will approach in the evolution of the earth when those who have embraced Spiritual Science will say: Spiritual Science is all; it is the ultimate Good, and all those who, in their Soul, accept or practice anything else, are visionaries and dreamers!—The followers of Spiritual Science will speak of those others as the materialists do of us. And just as Spiritual Science of today stands to the materialist; so will, in future, be found a little community of people who will transcend Spiritual Science and reach out to something that will constitute something new, as spiritual Science of to-day is something new in relation to materialistic science. That will make a great many more demands upon the activities of man than our Spiritual Science, which already is found to be very uncomfortable. It will be something which the dreamer in man, the Moon man, will dream in a tremendously more intensive manner than the Sun man to-day can experience the conceptions of Spiritual Science in his sleep. But the experiences of the dreamer in a future age will be grasped and reformed by the Beings of the Angeloi and carried by them to Jupiter, to further enrich Jupiter by adding, upon the mineral and vegetable foundation, another kingdom, the equivalent of the animals. And we say: The dream conceptions of the Moon man (or the dreamer in man) becomes for Jupiter condensed imaginations, foundation of an animal kingdom through the Angeloi.

And finally, something further will appear during the evolution of the earth. We look forward into a future where we can sense something very wonderful. That which will then come to pass will produce the germ which will enable the human being of the earth himself to erect his kingdom upon Jupiter, and it will be something entirely new.

Thus, all that to-day can be developed with the help of the earthly man will progress further, and then, after the ages during which something new will have continually been developed, will arise something which this earth man can now conceive as the highest flower, the apex of the Spiritual evolution of the earth. And out of this conception will be born the power by which earth man upon Jupiter can continue his progress through himself. Thus, we can say: The conceptions of earth man become impulses—through the Soul-contents of the most evolved of humanity—for the evolution of humanity upon Jupiter.

Our Spirits of Personality will then have advanced to Spirits of Form; our Archangeloi to Spirits of Personality; our Angeloi to Archangeloi; man will have risen to the ranks of the Angeloi. Then it will be possible for man, by means of the highest and purest conceptions of earth man, in the Hierarchy of the Jupiter-angeloi which he himself will then constitute to continue his Jupiterean Spiritual development. His possession in the form of evolutionary progress will then be similar to those possessed by man at the end of the Atlantean period to enable them to inaugurate the true evolution of the earth!

Now you will see that we can look deeply into the direction taken by us in the Cosmos. And when we can consider how man will have evolved—as he has progressed up to our times—all that the earthly man can yield, and begins at a higher stage where he will no longer be able to contribute anything more as earth man—when he must aspire to things beyond the powers of earthly humanity—when we thus ponder over the subject, we know why we cultivate Spiritual Science. We then know that the pursuit of Spiritual science has a profound import, and feel how brutally abstract are the questions propounded by philosophical temperaments: What is the ultimate aim of mankind? We have quite enough to do if we aim at the next goal!

And we might ask: Can not this Science of the Spirit—conscious of its task in the Cosmos—truly move our hearts, penetrate our minds and consciousness? But we feel that in us abides something that is the seed of the future in the Cosmos! And we can truly transform what we thus carry in us as knowledge into a pure mental and soul content.

And let us be quite sure of this: All that is physical world on this earth will be destroyed, will not merely pass into a state of sleep, but of destruction—and something new must evolve. But whence will this “something new” come?

Well, from the stones of earth, from the plants and animals of earth—in short—from the physical bodies of the earth—nothing new can evolve,—they are there in order to be discarded—but from the Saturn man in you the mineral Jupiter comes into existence. So true is this, as it is true that in the fowl that runs out of your way nothing exists of this parent fowl but a tiny germ within the egg—so nothing exists upon the earth as a basis for the future Jupiter than the Saturn germs that live in the human body. That is all that will pass intact through the pralaya to Jupiter; all the rest is discarded—falls away from the physical earth. (I am now referring to the physical earth, not to souls). And should anyone harbour the notion that the physical earth will become transformed, he holds a nebulous idea, for the concrete fact is that everything is dispersed into the cosmos, with the exception of all the Saturn seeds, which are absorbed by the Archai, to be transmuted into the atoms intended to form the mineral atoms on Jupiter. Many years ago, to a small circle in Berlin, I spoke upon this subject. I endeavoured to explain how childish an idea it is, to imagine the atoms of the earth as the physicist sees them. Instead, we must think of these atoms as the most inner essence of the Moon man—i.e., the man on the old moon—but used by those Beings who were in advance of man in evolution, who transmuted this very central part of the Moon man to an earth atom. To-day this resides no longer in the Saturn man, but in the earth.

This is the atom in its reality, compared with which the physicist's atom is a very childish concept. For this atom in actual fact has come into being in a most complicated manner. Think for a moment that this atom must evolve from that which man has developed upon Saturn, and which he has preserved during the Sun, Moon and earth periods, and that later is to be changed to an atom for Jupiter by the Spirits of Personality, who, upon Jupiter, will hold the rank of Spirits of Form. Thus, is the world complicated.

I have often referred to the way we have to look at these things: I have illustrated it as follows: Suppose the time is 3 p.m. At that time, we find two persons A and B, standing together at a street corner. We go away and relate this to a third person. But let us also suppose that A has been standing there since 9 a.m. while B arrived there at 12 noon, went away again, and returned at 3 p.m.!—We discovered the same fact—two persons standing together at 3 p.m. But the one who has been standing there for six hours and the other who walked away and back again are not alike. These human beings differ fundamentally, and that is the important thing—they are not equal but different.

This will show you that it is not the observation of a fact, but rather the circumstances through which the fact is brought about that matters. For example, a man who microcosmically examines living beings cannot penetrate to their inner nature, but must be content with the outer fact. Very naturally, people will say: “I do not merely substantiate the fact, but I also trace its evolution.” But they only trace the evolution of the physical,—they always cling to the fact.

Through this has arisen the error which mixes up phenomena that have a very different value and significance for the various kingdoms of nature,—for instance, the death of an animal or man, to say nothing of plants. Death is, by no means, the same process in the human kingdom as in the animal world. When death comes to a man, it comes to a being who has behind him the earth—Moon—Sun and Saturn evolutions, while the animal has evolved through the earth evolution in part, and the Moon and Sun evolutions; therefore is the death of an animal a very different phenomenon than that of men. When one considers death in the animal and human kingdoms this abstract manner as identical, one could with equal justification, call the evaporation of a drop of Mercury “death”.

And I have already said that man in our time thinks and judges along that line: Certain biologists, thinking themselves particularly advanced, say: As many plants have the characteristic quality of consuming insects, such plants possess something akin to the animal or human soul! An outer analogy causes them to make this assert. But it is no more logical than to say that a mouse-trap possesses a soul!

It is that monstrous superficiality, this clinging to externals, that manage to give an impression of a terribly attractive logic, but which has originated only in an unreal, dead Ahrimanic thinking. And more and more will mankind submit to this kind of thinking unless impregnated by Spiritual Science.

All these considerations ultimately aim at the realisation of the importance of the incidence of Spiritual Science into the human evolution on earth. We must not ignore this simulated logic, though lifeless as it is, to which our Ahrimanic culture has brought us. This Ahrimanic culture can do nothing but pass the key, like Mephistopheles. But we must develop the Faustian attitude towards that which the Ahrimanic spirits call “the nothing” (of chaos)—the attitude that says: “within thy Nothing I hope to find the All.”

But we must permeate ourselves entirely with this idea. We must not expect that we can carry over into the future new evolution, anything of this old culture! Though we don't do so consciously, yet unconsciously can Ahriman again and again become the tempter. Of highest importance is it that we absorb the fundamentals of Spiritual Science, however uncomfortable they may appear to be. The culture of Spiritual Science demands deep earnestness in our devotion to it. Therefore must all flowers gained from the evolutionary progress of the soul be placed at the disposal of the impulses emerging from the heart of Spiritual Science.

And now I shall make—I might say—a very objective, but essential remark.

In one of my last lectures I mentioned something relative to the idea—which must be realised if we are to complete our Bau—of the Group to be erected in the east—with the representative of humanity in the centre—(you may call him the Christ, if you wish), with Lucifer above, falling with broken wings, Ahriman below in a cave, crouching down under his feeling of defeat. That is the idea. What its completion will be like, will be seen only when we have the group erected. For, to the inner significance or meaning of it, belongs not only all that has been said (in the preceding pages) but also to every characteristic in the features of the Christ, Lucifer, and Ahriman. Should anyone attempt to incorporate this concept into a composition (group), he would no doubt make use of the old materials, and that would be wrong, for the result would be a symbolical representation of an idea—part of materialistic art! Or it would have to be taken from clairvoyant perception; each separate form must be artistically created—I might say—out of the primeval elements. That, indeed, is possible only if one can really become absorbed in the impulses of Spiritual Science. But one must take time, and not work further with the old mediums of artistic production.

It is difficult to implant the germ of Spiritual Science into all our cultural impulses, but from what has here been said will emerge the necessity for that effort. Naturally this cannot be accomplished today or tomorrow, but only very gradually. A beginning must be made; if we are not conscious of the fact that our Bau represents a beginning only, we shall view it from the wrong angle. A very long time must elapse before the attainment, (the consummation of all that is intended.)

The great task is to transform the entire frame of mind and mood of the Soul from what they have up to the present become, through the contributions earthly man has been able to make towards that end. Of course, it would be entirely wrong for someone to say: Well then, all that earthly man has been able to give, is useless; away with it!... wrong because earthly men carries in him the Moon, Sun, and Saturn man, and the new man of Spiritual Science will, in his turn, carry also the earthly man in him. We must carry this in us,—this earth culture. It is therefore not unnecessary for us to learn all there is to know in this earth culture.

But little by little we must, even now, absorb a sort of Spiritual Science consciousness, not with pride or a feeling of superiority, but with humility. It will never do for people who belong to the Spiritual Science movement to keep on saying: “What we learn (or practice) is esoteric! What you learn is only exoteric! We have something, something quite new! ”

That is most undesirable, and only instigated by pride and arrogance, as so much else within our movement! The fewer of those sort of remarks the better, on the other hand, the more we try to impregnate our entire Soul moods with Spiritual Science, so much the better.

One would hardly believe how one-sided words, and everything else, are used today. We talk, without any sort of attempt to understand the other—to “think ourselves into his mind”, as it were. All this must vanish if the Spiritual impulses are really to take a place of honor in our Souls. And so much has arrived at the culminating point today which must be removed through Spiritual Science.—In our sorrowful times we see men engaged in a war of words; we see one group passing judgment upon the other. The Spiritual Scientist must realize that such arguments and judgment are of no more value than a person who says: “that is a house”, while the other disagrees and claims that “it is a villa!”

That may be expressed rather coarsely, but it indicates the worth of those discussions which are today entered into with so much vehemence. It seems singular, of course, when one tried to describe some complicated idea in so crass and simple a form as above, but it is most desirable to ponder over the relationship between great world-discussions and the simple idea! One will then discover the reality behind the comparison.

And when we look back upon much that has, during the last few years, revealed itself before our souls as Spiritual truth, we will find that we can again and again confirm ourselves in those feelings and perceptions that we can make our own, concerning the impulses of Spiritual Science. When we think that all the Spiritual culture that men can attain here will form the inner foundation of Jupiter; that the endeavours of our Spiritual Science will form the future vegetable kingdom upon Jupiter; and that future (and further) progress will be the seed of the animal kingdom on Jupiter, and, finally, seriously ponder over the truth that within the Saturn man in us lies the germ for the physical shell of Jupiter, that in our Sun man resides that which we must convert into the Jupiterean vegetation, again the Moon man holds potencies that will be transformed into the animal kingdom of Jupiter—and that everything belonging to the earth—including the stars, will cease to be—will enter into pralaya—when we ponder over these marvels, we become a pupil of Him who said:

“Heaven and earth will pass away but my words will not pass away.”

We shall try today to understand one of the aspects of the Luciferic-Ahrimanic nature. If we are to acquire some idea of this element which plays a real part in man's existence, we must look back to the Moon-evolution of our Earth and consider this Moon-evolution in connection with Earth-evolution proper.

We know that Earth-evolution proper was the outcome of the Sprits of Form having penetrated into the heritage left by the preceding Saturn, Sun and Moon evolutions. And we know too that these Spirits of Form produced an Earth constituted in such a way that man was able to receive his ego—in other words it became possible for the three principles of man's being which were the heritage of the Saturn, Sun and Moon evolutions to be permeated by the Ego. The Spirits of Form endowed man with his Ego by a direct inpouring of their own being. As we look up to these Spirits of Form, seeing them as the bringers of the Ego we must also be mindful of the Hierarchy ranking immediately above man—which represents as it were, different stages of the organisation of the Spirits of Form. This other Hierarchy consists of the Spirits of Personality, the Archangeloi and the Angeloi.

Leaving aside for the moment the still higher ranks of Beings, we have to regard as the Creators and Regents of Earth-evolution: the Spirits of Form and their Servers—the Spirits of Personality, the Archangeloi and the Angeloi. Thus there was created an Earth-existence which, as its flower or crowning fruit, brought man with his Ego-nature into being.

When we observe earthly existence today we cannot really discern what its character might have been if the Spirits of Form alone, together with their Servers, had created and ruled over it. For the Luciferic and the Ahrimanic beings penetrate into everything. Thus we have an Earth-existence which, in its onflowing evolution, reveals what can be brought into being and directed by the normally-developed Spirits of Form and their Servers, and in-woven with it everything that proceeds from the Luciferic and Ahrimanic influences.

If we are clear about this we shall realise that all earthly existence—of man and the other kingdoms alike—would have been different if the Spirits of Form and their Servers had been able to create, to work, and to rule by themselves. What actually lies before us, therefore, is a clouded, falsified picture of Earth-existence, a picture that has been falsified through the working of Lucifer and Ahriman. In connection with many a phenomenon on the Earth we may well ask ourselves: What would this Earth-existence have become if the Luciferic and Ahrimanic falsifications had not taken place—in other words, if only the Spirits of Form and their Servers had been at work?

Among many phenomena that come into consideration, there is, for example, the subject of which I spoke yesterday.¹

I spoke of the evolution of language, which actually takes place more in the subconscious life of man, and I said that there is evidence of a certain law operating. In the development of language within the onflowing stream of Earth existence. I also said that the human-personal element has taken effect in this development and that today man has still not reached the point of perceiving in the sounds of speech, in the sounds of the letters, signs of the development of thoughts. Man has brought the development of thoughts to quite a different stage from that of speech and language.

But just in this connection there is something that can become clear to us when we ask: How would the development of thoughts have proceeded in earthly existence if Luciferic an Ahrimanic influences had not been at work? What would man’s thinking have been, what would his speech have been, if the Spirits of Form and their Servers had been the sole creators and leaders of the Earth?

If no Luciferic or Ahrimanic influence had taken effect in Earth-evolution, speaking and thinking would have been in complete unison. And this unison must be sought for again with a certain objectivity. If speech gradually assumes the character of a sign, the Luciferic-Ahrimanic element will be overcome. But if this Luciferic-Ahrimanic element had not been at work, inner unison, inner harmony between speaking and thinking, would have unfolded in humanity—that is to say, man would have perceived, would have had a living experience of what lies in a sound of speech, in d, t, th, and so on. He has no such experience today. This is evident from the fact that, in essentials at least, when men the whole world over have come to think in a certain way about one thing or another, they do not differ from one another in respect of their concepts, but very much in respect of their words. This one-sided character of thought which does not ever come to expression in speaking, must always be borne in mind for it is something that has already branched away from speech; it would be much more intimately connected with speech if no Luciferic-Ahrimanic influences had invaded Earth-existence. Men would have permeated speech with their feelings; they would have lived in the sound itself but at the same time would have experienced the concept, the idea, within the sound—the concept and the sound would have been experienced as one. That is what the Spirits of Form had originally planned for man. The element of soul which comes into play when, on the one hand, man is given up to his thoughts and ideas, and on the other, when he is given up to speech—this element of soul was not originally intended by the Spirits of Form for man on Earth; what they intended for him had been unison of speaking and thinking—speaking and thinking were to be experienced as one. The breach that exists today between speaking and thinking is to be traced back directly to the influences of Lucifer and Ahriman.

Men have no feeling today for the special quality and character of m, g, and so on; the soul is related with these things in quite a different way from that in which it is related with thinking. The Spirits of Form and the Beings who serve them had intended for man an existence much more strongly based upon Nature-conditions than he was then able to achieve on Earth. The Spirits of Form had intended that man’s speech should be of such a character that it carries thinking itself on its wings, and not a kind of speech from whom the sap of thought has been drained. That is what the Spirits of Form had intended for man. And according to their intentions, differentiation among men was not to be determined by the character of languages on the Earth; differentiation among the nations was intended to be based only upon natural conditions, upon geographical and climatic differences. Man was to have felt himself belonging to a nation through the fact that he felt himself connected with certain powers working in the Nature-foundations underlying his existence.

On the other hand, if the intentions of the Spirits of Form alone had been carried out, it would have been possible when as a member of a nation a man encountered a member of another nation, for him to feel and understand from the very outset what lay within the words. There would still have been different languages. But in respect of the understanding of languages men would not have differed; in experiencing what lay in the single sound, in the single letter, a man would, it is true, have heard the other language, but he would not have heard the word as a mere husk; within the sound, within the word, he would also have heard the thought or the idea; it would have been carried on the wings of the word itself. The reason why a man does not understand a foreign language today is because the ideas do not lie in the words themselves; the words have become divorced from the ideas.

And so a cleft has arisen between speaking and thinking (ideation). The result is that up to now man was unable in Earth-evolution to develop the faculty of meeting other men with a feeling understanding even of an entirely new language. In this connection you must not think of the languages as they are now. The languages themselves would naturally have been quite different; as they have now become, people who live in one language-domain cannot understand those who live in a domain where a different language is spoken. This is because the languages have not developed in the same way that the life of thought has developed. In view of the present development of the languages, therefore, it is impossible to have any such understanding as was originally conceived by the Spirits of Form and which was to have been directed by the Beings who serve them. The Spirits of Form had not, of course, intended that men all over the Earth should be cut to one pattern, as it were by cosmic tailors; the intention was that men should differ among themselves but differ in such a way that they would still have confronted each other with complete understanding over the whole Earth.

Beings belonging to the Hierarchy of the Archangeloi were chosen to direct those groups of men as conceived by the Spirits of Form. The Archangeloi were those Beings who during the Moon-evolution had perfected the development proper to that evolution. And in order that the single individual within such a group of men should also have a guide to act as intermediary between himself as a single personality and the group as a whole—such a guide was to be a Being from the Hierarchy of the Angeloi, from the Hierarchy of the Angeloi whose development had proceeded regularly and normally during the Moon-evolution.

It can therefore be said: if things had come about as they were intended by the Spirits of Form, differences among men would have been found all over the Earth, but everywhere they would have been connected as naturally as vegetation, and the plant-world, with the whole earthly environment. Men would have grown together with Nature, but there would not have penetrated into the life of soul the element that separates men according to languages. And there is something else too that would not have come to pass: men would not have attempted to find one science, one form of knowledge, all over the Earth. It is a deep-seated but a purely Luciferic belief today that there can be a uniform science which, comprised in a number of dogmas, must be valid for all mankind on the Earth. This belief has arisen simply because knowledge, conceptual ideation, has separated from speaking and thereby exists on its own.

If the intentions of the Spirits of Form had been ful¬filled, men would have expressed themselves differently about things in the world according to the groups to which they belonged, but in their feeling they would have understood the others, they would have had no dispute with those who expressed themselves differently. Diversity itself would have been the basis of the right form of life on the Earth.

These things were all part of what the Spirits of Form intended, but mankind has no longer the slightest understanding of them. For with surprising forcefulness the belief has taken root that the so-called conceptual life the life of thought, is non-national, in contrast to speaking which must necessarily be national. It was the middle condition that was intended by the Spirits of Form: not separation based upon languages and not union all over the Earth on the basis of some firmly established concept, but diversity of speech together with diversity of ideas. That is what was intended by the Spirits of Form.

In our own domain of spiritual science this must also in a certain respect become an ideal, an actual ideal. But there is a deep-seated unwillingness in man's nature today to recognise this ideal.—I can give you an illustration.

Although it is a long time ago now, you probably know that we were once part of the "Theosophical Society" of which Mrs. Besant was and is to continue to be President. We too—a number of us—were in the habit of attending the Congresses of that Society. Addresses were always given by the different General Secretaries representing the various European Sections. The difference in the languages was brought very clearly into evidence because each of the representatives spoke in his own tongue—with the inevitable consequence that the majority of them were not understood. Nevertheless, with the idea of promoting some measure of mutual understanding, the principle was followed of each representative giving at least a short address in his own language. Perhaps a few who were present on such occasions will remember that for several years I always spoke to the same effect—I do not know whether it was noticed, but year after year I said the same thing—not exactly with the thought, but always with the feeling: Will the real point of it be understood?—What I emphasised was always this: When we come together from the different countries we do not for the purpose of receiving a central Theosophy but in order to lay upon a common altar what it is the task of the various countries to accomplish for Theosophy. I always laid stress upon the individual element which, coming from the different sides, asks only to be laid on a common altar. Year after year I emphasised the same point. The only result was that although what I said was correct, some did not understand and the rest took offence. But it contained an expression of the ideal to which we must aspire: the ideal that cannot be made manifest by attempts to create a uniform system of dogma for the whole world but by working in the direction of enabling the principle of diversity in our Earth-existence to come to expression amid mutual understanding.

The preconceived assumption that there can be only one truth is so deeply rooted in human souls that contradictions are actually suspected when in a lecture-course something is expressed in one way and at another time in a different way. But this is exactly what must be cultivated among us, in order to show that diversity is a sine qua non in any presentation of truth. It is diversity, manifoldness, therefore that must become an ideal—not uniformity.

We have spoken briefly of the normally developed Spirit of Form and the Beings who serve them, and of the character of speaking and thinking which was intended for Earth-evolu¬tion, but we shall understand what lies at the root of these things only when we bear in mind the opposing Luciferic and Ahrimanic elements. If we are to understand these, we must turn our minds away from Earth-evolution; for the Luciferic Ahrimanic element became what it is as a result of the Moon-evolution. As we have often heard, the Luciferic-Ahrimanic element remained stationary at the stage of Moon-evolution and carried over into Earth-evolution what stems from the Moon-evolution. So in the case of this Luciferic-Ahrimanic element we must not speak of the Spirits of Form as the Creators; the Spirits of Form are Creators only in the case of beings suitable for the Earth-evolution. In the case of the Ahrimanic and Luciferic beings, it is the Spirits of Movement who must be regarded as the Creators, for they are the Creators and Regents of the Moon-evolution, thus being what the Spirits of Form are for the evolution of man and the Spirits of Movement are for the Moon-evolution and therewith for the Ahrimanic-Luciferic evolution as a whole. These Spirits of Movement were Creators during the Moon-evolution by virtue of what they brought into being in con¬junction with the Spirits who were then their Servers: the Spirits of Form as they then were, the Spirits of Personality and the Spirits belonging to the Hierarchy of the Archangeloi.

And what was brought into being were the Angeloi—the Angeloi who developed in the regular and normal way on the Moon. Just as in the course of Earth-evolution man is meant to develop the seven principles or members of his constitution the Angeloi were meant to develop their seven principles during the Moon-evolution.

Those Angeloi who during the Moon-evolution duly developed their seven principles, passed over into Earth-evolution and became the Spirits who were to function as the intermediaries between the individual man and the group of men that is guided and led by a single Archangel—again a Being who developed his seven principles during the Moon-evolution. But among these Beings there were some who had only succeeded in developing six or even five of their principles, who had not developed all their seven principles during the Moon-evolution. Hence they were not capable during Earth-evolution of becoming leaders of individual men as Angeloi, or leaders of groups of men as Archangeloi. These spiritual beings who had developed only six or five of their principles are, so to speak, subordinate Hierarchies; other Hierarchies rank above them. When we speak of Ahriman and Lucifer, they are to be regarded as the Luciferic and Ahrimanic beings most closely allied to them—beings, therefore, who could not possibly pass in a regular way into the Earth-evolution because this was under the direction of the Spirits of Form; these beings had not reached the stage where they could become helpers of the Spirits of Form, for they were at the stage of the Angeloi. Neither could they have become men. They therefore stood midway between the normally developed Angeloi and men.

Thus in the Earth-evolution we have Man, (see diagram) and above him the Creators—the Spirits of Form—then the Spirits of Personality, the Spirits from the Hierarchy of the Archangeloi, the Spirits from the Hierarchy of the Angeloi. These spiritual Beings had developed their seven or nine principles during the Moon-evolution; hence it is not necessary for them to enter into the kind of earthly embodiment created for man by the Spirits of Form; they – the Angeloi, for example—enter into an etheric body only, because they belong to the Hierarchy immediately above man. And in between are the beings for whom progress in simply not possible in these phases of evolution. Because they have not developed their seven principles, they are beings who can say of themselves: Our Creators are the Spirits of Movement, and we are ruled over by certain Spirits of Form, Archai and Archangeloi. Nevertheless, these beings were there, and were not capable of fulfilling the office that should properly have devolved upon them—which was to share in the rulership of the evolution of humanity and also of the other kingdoms of the Earth. In this they could have no share.

And so there were two classes both of Archangeloi and of Angeloi—not to speak for the moment of the other Beings. These beings who had developed normally now shared in the activity which was meant to have taken the course I have described, for example in connection with speaking and thinking.

If this legacy from the evolution directed by the Spirits of Movement had not existed, speaking and thinking would have developed in harmonious unison—as I described just now. And now something came to pass which seems to have little meaning when it is put into words, but it is, in fact, a tremendously significant, momentous cosmic event. There were now in the Spirit-Land—or, speaking in terms of religion—there were now in Heaven: the normally developed Archangeloi, the normally developed Angeloi, and a brood of incompletely developed Beings. And what happened was that the normally developed Archangeloi and Angeloi cast down upon the Earth those beings who had completed, not their full development, but only that of six or five of their principles—cast them down to the Earth from Heaven because no use could be made of them there.

And so, from the beginning onwards an invisible kingdom was mingled with Earth-evolution, the invisible kingdom of Lucifer and Ahriman, who had been cast out of that realm from which man, animals, plants and minerals were ordained to be created and governed. They had been cast out and were now on the Earth; they could not, of course be perceived with earthly senses, but they were there. The normally developed Archangeloi and Angeloi were in Heaven—to use the Biblical expression; retarded beings were wandering about the Earth. It is to this that the words of the Bible refer: “Neither was their place found any more in heaven.”² They were cast down to the Earth.

And now try to think of the actual situation in order that you may avoid erroneous ideas about certain matters.—Men were living on the Earth in a primitive stage of development, as you will find described in "Occult Science", but immediately below and around them, beings were living—we will speak of the very lowest rank of Luciferic beings—beings who on the Moon were the retarded Angeloi and who, instead of now being in the position of rulers, were, to begin with, idle and inactive. But whereas man was only just about to begin to develop his seven principles, whereas he could only hope to develop his seventh principle at the end of the Earth-evolution, or at a correspondingly nearer time his sixth or fifth principle—in these Luciferic beings the development of the sixth or the fifth principle was already complete; it was only the seventh principle that they had not developed.

The situation at the present time is that we are working at the development of what is called "Intellect”. The principle of man’s nature that is only now—in the Fifth Post Atlantean epoch—coming to expression in him for the first time, was far from being developed in the men of Lemuria. At that time the Angeloi who had been cast down had developed, already in the Moon-period, the principle which man is now for the first time in process of developing—already possessed what man was intended to develop only at a much later period of Earth-evolution. It is indeed a fact that even after the Lemurian epoch, in the Atlantean epoch, an important part was played by invisible beings who at that time had developed to a high degree that of which man in the Atlantean epoch had no trace whatever and which he is only now in process of developing, namely, the element of intellect.

And so highly developed Intelligences, Angeloi beings, hovered hither and thither as retarded Spirits during the epochs of Lemuria and Atlantis. These were Spirits at a lofty stage, an exceedingly lofty stage of development. Again, to put it trivially, therefore, we can say: The plan of the Spirits of Form was thwarted. Whereas their intention had been to develop man stage by stage, letting him be guided by Angeloi so that by the time of the Fifth Post-Atlantean epoch he would be ready to develop intellect which would be in unison with speech and language—this aim was thwarted owing to the fact that invisible Beings lived among men.

We will think, to begin with of the Invisible Luciferic beings, the Luciferic Angeloi. These Luciferic Angeloi-beings penetrated into individual men in an early period of Earth-evolution, took possession of them, as it were. These Angeloi were beings who had been cast down upon the Earth. And so in ancient times there were men who, if they had become what the Spirits of Form had intended, would have been naive, primitive natures—but as things were, Luciferic Angeloi-beings had entered into them, and the result was that they were exceedingly clever, exceedingly astute—to a degree that was not possible in the case of man himself until the fifth or sixth epoch of Earth-evolution. In ancient India there was still some understanding of what the seven Rishis represented; these were men "illuminated by the Luciferic Angeloi-beings. They were men to whom naive and simple people naturally looked up to as standing at very lofty heights. In that time, and during later times too, these Luciferic Angeloi-beings again and again took possession of men, influencing either individuals or groups, they inculcated into humanity the notion of the "internationality" of the world of concepts, of the so-called uniformity of dogma over the whole Earth. Wherever men believe in this uniformity of dogma, wherever they believe that salvation is to be found, not in diversity but in uniformity—there the Luciferic Spirits are at work. They have torn the world of thought and ideation away from the world of speech and languages. Thereby they have evoked the state of things which has made it impossible for the thoughts and ideas to retain their rightful place within the spoken word. And so Luciferic uniformity, Luciferic monism, or the striving for it, came to prevail all over the Earth. Wherever there are fanatics who claim that what they themselves regard as right must forthwith be believed by all men on Earth—these fanatics are possessed by Luciferic Angeloi. What really matters, however is not so much the fact that men are possessed by this false idea of uniformity, but that they shall strive for an understanding of harmonious diversity.

And now the way was smoothed for Spirits other than these Luciferic Angeloi-beings. The Luciferic Angeloi manifested in the form of illumined individuals, especially in ancient India. It was through these chosen men—who, in their states of illumination, gave early expression to a condition not intended for the rest of humanity until a much late time—that the delusion of uniformity of all thinking was spread over the Earth. And thereby the path was smoothed for the other Spirits who belonged to the Hierarchy of the Archangeloi. But they were Archangeloi who during the Moon evolution had not developed their seventh but only their sixth principle. They too—because they could not be used as teachers and guides of groups of men divided according to geographical and climatic conditions—had been cast down and were now on the Earth among men. These Archangeloi—they were no longer to be found in Heaven but on the Earth—were sent out by the highest among them to the different folk-groups. And these folk-groups dragged speech down a stage lower. Whereas the Luciferic beings had torn thinking away from speaking, these incompletely developed Archangeloi allowed speech and language to sink a stage lower, so that the languages were as different—well, as different as they actually became on the Earth.

These beings who were retarded Archangeloi and carried out the guidance of groups of men on the Earth in such a way that they split humanity asunder, causing men to hate one another, to isolate themselves from one another—these beings have the Ahrimanic nature. They were highly developed beings but they were not the rightful leaders of peoples, for the simple reason that according to the intentions of the Spirits of Form, this leadership was meant to lie with the normal Archangeloi who have developed all their seven principles. It was especially the beings who had developed only six of their principles who now set themselves in opposition to the legitimate leaders of peoples. It is the Ahrimanic beings who have been the cause of languages sinking a stage lower, to a stage where to begin with men simply do not perceive what concepts, what ideas, are contained in the actual words of language. If the Luciferic Angeloi beings alone had come upon the scene the delusion of uniformity would, it is true, have spread over the Earth; but the several languages would have developed in such a way that if, merely in his mind, a man had overcome the delusion of uniformity, he would have been able still to feel what is contained in the different languages. But once the world of thoughts and ideas had been torn away by the Luciferic Angeloi, it was easy for the Ahrimanic Archangeloi to force speech still another stage downwards, with the result that it was then no longer possible for speech to develop in such a way that the thought or idea could be directly experienced within it.

We have here a picture of the interworking of a threefold principle. When our statue³ has been completed and you look at it, you will see that it gives expression to this threefoldness.—There is an onflowing process of evolution, but it has been falsified: falsified above through the delusion of the uniformity of thoughts, and falsified below through the delusion of the false principle of differentiation—which already is no longer a delusion but actual fact—the splitting up of humanity into so-called nations according to languages.

That is what came to pass in the course of Earth-evolution—it is part and parcel of Earth-evolution. And the result was that, as time went on, there developed the belief that is dominated by the delusion of uniformity, and, on the other side, the splitting into nations. That is what developed. This state of things had reached its peak when the Cosmic Being, Christ, came down to the Earth in the way known to you, inculcating into Earth-evolution an Impulse which we now have to carry into the world which represents the normal evolutionary process. But since Earth-evolution has for a time gone astray in two directions, the Christ-Impulse sets itself the task of creating the counter-impulse—that is to say, to impart greater power to the normally developed Angeloi in order that they may oppose the Luciferic Angeloi who uphold the delusion of uniformity. In the place of the monistic, delusive idea of the uniformity of all knowledge, there now came the Impulse that is implicit in Christianity when rightly conceived: understanding but not obtrusion of one’s own belief, the endeavour to find the truth residing in the nature of other men. Inasmuch as this is implicit in Christianity, the Impulse given by Christ enhances the strength of the normally developed Angeloi. So that for men and for every epoch it can again become an ideal to find on the Earth, wheresoever it may be, truth clothed in an individual form—to find what is true, now not merely through the intellect that has already been driven into delusion by Lucifer, but through souls, through hearts, allowing every man to find in his own way what is true.

The saying that truth resides in every human soul is a profoundly Christian principle, as I have said on other occasions. It is the outcome of a strengthening of the Angeloi, enabling them to gain a victory over the Luciferic Angeloi who want to spread over the whole earth the delusion of the uniformity of dogma as a body of intellectualism which does not admit of diversity of manifoldness of understanding. And on the other side, the power of the normally developed Archangeloi was to be fortified in order that they may gradually defeat those spiritual beings who bring about the differentiation of groups of men through the fact that these groups become infatuated with their own language and are led to separate from each other to the point of fanaticism. The strength of the normally developed Angeloi and Archangeloi was to be enhanced through the Christ-Impulse. What was to come to pass through the Christ-Impulse is not something that exists merely in the thoughts, the minds and the feelings of men; what happens in the Earth as the outcome of the Christ-Impulse transcends the visible and passes into the invisible. Christ is there not for men only, but also for the Angeloi and Archangeloi. For Christ is a Cosmic Being Who, through Jesus of Nazareth, entered into the Earth evolution.

In the middle of Earth-evolution, therefore, a strengthening was given everywhere: the Christ-Impulse entered, enhancing the power of the Angeloi and Archangeloi. This Impulse was powerful and mighty; something entered into Earth-evolution that had never previously been seen or known within it. (see diagram) The principle that had formerly prevailed strove to work as a Nature-principle, and desired that the spiritual guidance of the world should be based on the Jahve-principle. According to this principle it would have been natural for man's thinking and speaking to be in unison.—Our thinking has been detached from the Nature-Principle and has become spiritual; our speech has been detached from the Nature-principle and has taken on the qualities of soul.

Speech has been laid hold of by forces of soul, by the element of emotion and passion pertaining to the life of soul; thinking has been laid hold of entirely by the intellectual element which again pertains to the astral. But it was not meant to have been so; thinking was meant to lie a stage lower and to have been far more of a Nature-process; man was meant to speak and to understand the spoken word at a far higher level. After speaking and thinking had been separated for a while (I take speaking and thinking as examples among others that could be quoted), an Impulse much stronger than the Jahve-impulse was necessary. The nature of the Jahve-impulse was such that it did not yet reckon with the Luciferic and Ahrimanic impulses. But these Impulses were at work nevertheless, until the middle of the Greco-Latin epoch—and then came the Christ-Impulse. This Impulse had necessarily to be stronger, more powerful than the Jahve-impulse then in operation. And this mightier Impulse was not only to lead Earth-evolution onwards along the course it would have taken if there had been no invasion by Lucifer and Ahriman, but to bring it back again into its old tracks until the end. Thus the Christ-Impulse took very powerful hold of Earth-evolution. Because men were at first incapable of understanding it, it worked in ways I have indicated—examples that may be thought of are the Emperor Constantine and the Maid of Orleans.—The influence of the Christ-Impulse is of untold significance.

Earth-evolution continued its course, and speaking figuratively, the following may be said. Suppose thick snow is lying on a railway line. A train comes and ploughs through the snow up to a certain point; but at that point the pile of snow is so high that the progress of the train is checked. Something similar happened in the case of the Christ-Impulse. It entered with tremendous power, strove to lay hold of the Earth, but Luciferic and Ahrimanic forces were there and they reared up like the snow in front of the train. For a time they were overcome—and, of course, will be further overcome if a sufficient number of men allow themselves to be moved by the Christ-Impulse—but for all that the snow-pile was there. And the consequence has been that—precisely in the age of intellectualism—the delusion of the uniformity of knowledge has asserted itself with particular strength. There is clear evidence of something which simply was not there in earlier times. Those conversant with the history of spiritual evolution are well aware that from the eighth or ninth century of the Christian era onwards, this delusion that a single form of truth must be made valid all over the Earth came strongly to the fore. The Luciferic Angeloi reared up once again. They were intent upon victory, intent upon misleading men into believing the delusion that one uniform truth should be held to prevail all over the Earth. And again and again there comes over men this terrible delusion of the monistic nature of dogma.

Later on, when the age of intellectualism had already dawned, came the great resistance emanating from the Ahrimanic Archangeloi—those beings who have brought the delusion of nationalism—a delusion that has now become accomplished fact. This Ahrimanic principle took essential effect in the 19th century, just as the Luciferic principle had done in the 8th/9th century. The earthly bearer of this Ahrimanic principle was Napoleon. Napoleon is the one from whom proceeded that corruption of Europe which led to the idea that the principle of nationalism is all-important, that men must be divided into groups on the basis of the nationalistic principle. Napoleon worked in the service of Ahriman, and that was the starting-point of the state of things that has persisted to this day: the grouping of men according to regions of the Earth strictly enclosed within national boundaries.

This delusion—it is now accomplished fact—is everywhere in evidence today. It is Ahriman on his rounds, it is the influence which strives to evoke the seductive cry that men must shut themselves off in accordance with the principle of nationality, while they clothe their delusion in the slogan: "Freedom of the nations—freedom and equality of the nations!"

This is a trend deeply and intimately bound up with cosmic evolution and it is taking effect in a terrible way at the present time. The spiritual beings who set out to bring falsification into Earth-evolution naturally make use of ideas and concepts which seem to men not to be repre-hensible but, on the contrary, particularly noble; Ahrimanic intentions are adorned in the mask of great and powerful ideals, just as the Luciferic spirit has been masked by the delusion of the uniformity of knowledge, expressed in words which everyone understands because they sound so idealistic: "One truth for all men." But with this slogan, Lucifer creeps into the hearts of men; Ahriman creeps in when the cry goes forth: The peoples must shut themselves off as nationalities living in particular regions on the Earth—and only those groups of men who represent nationalities are of any account.

Just as the first is a seductive call of Lucifer which appears in the guise of an ideal, the second is a seductive call of Ahriman which again appears as an ideal—but a terribly perverted ideal. Spiritual science is called upon to see through the seductive falsity of such calls and to work to the end that mankind shall take the rightful path, the path which after it had been laid down less forcefully through the Jahve-impulse, is now the path of the greater Impulse which came into Earth-evolution: the Christ-Impulse which sweeps away all the Luciferic and Ahrimanic delusions that have crept into the souls and hearts of men.

• 1. Das Reich der Sprache—not translated.
• 2. Revelation, XII,8
• 3. The great statue carved in wood which is to be seen in the Goetheanum.

My dear friends,

When people encounter the world conception of Spiritual Science their chief desire is to have an answer to their questions, a solution of their problems. That is quite natural and understandable, one might even say justifiable. But something else must be added if the spiritual scientific-movement is really to become the living thing it must be, in accordance with the general course of evolution of earth and humanity. Above all, a certain feeling must be added, a certain perception that the more one strives to enter the spiritual world, the more the riddles increase. These riddles actually become more numerous for the human soul than they were before, and in a certain respect they become also more sacred. When we come into the spiritual scientific world concept, great life problems, the existence of which we hardly guessed before, first appear as the riddles they are.

Now, one of the greatest riddles connected with the evolution of the earth and mankind is the Christ-riddle, the riddle of Christ-Jesus. And with regard to this, we can only hope to advance slowly towards its actual depth and sanctity. That is to say, we can expect in our future incarnations gradually to have an enhanced feeling in what a lofty sense, in what an extraordinary sense this Christ-riddle is a riddle. We must not expect just that regarding this Christ-riddle much will be solved for us, but also that much of what we have hitherto found full of riddles concerning the entry of the Christ-Being into humanity's evolution, becomes still more difficult. Other things will emerge that bring new riddles into the question of the Mystery of Golgotha, or if one prefers, new aspects of this great riddle.

There is no question here of ever claiming to do more than throw some light from one or other aspect of this great problem. And I beg you to be entirely clear that only single rays of light can ever be thrown from the circuit of human conception upon this greatest riddle of man's earthly existence, nor do these rays attempt to exhaust the problem, but only to illumine it from various aspects. And so something shall here be added to what has already been said that may bring us again some understanding of one aspect of the Mystery of Golgotha.

You remember the pronouncement of the God Jahve, radiating from the far distance, which stands at the beginning of the Bible, after the Fall had come about. The words announced that now men had eaten of the Tree of the Knowledge of Good and Evil they must be banished from their present abode, so that they might not eat also of the Tree of Life. The Tree of Life was to be protected, as it were, from being partaken of by men who had already tasted of the Tree of Knowledge.

Now behind this primordial two-foldness of the eating of the Tree of Knowledge of Good and Evil on the one hand and the eating of the Tree of Life on the other hand, there lies concealed something which cuts deep into life. Today we will turn our attention to one of the many applications to life of this pronouncement: we will bring to mind what we have long known: i.e., that the Mystery of Golgotha, in so far as it was accomplished within the evolution of earthly history, fell in the Fourth Post-Atlantean epoch, in the Graeco-Latin age.

We know indeed that the Mystery of Golgotha lies approximately at the conclusion of the first third of the Graeco-Latin age and that two-thirds of this age follow, having as their task the first incorporation of the secrets of the Mystery of Golgotha into human evolution.

Now we must distinguish two things in regard to the Mystery of Golgotha. The first is what took place as purely objective fact: in short, what happened as the entry of the Cosmic Being ‘Christus’ in the sphere of earthly evolution. It would be-hypothetically possible, one might say, it would be conceivable, for the Mystery of Golgotha, that is, the entry of the Impulse of Christ into earthly evolution, to have been enacted without any of the men on earth having understood or perhaps even known what had taken place there. It might quite well have happened that the Mystery of Golgotha had taken place, but had remained unknown to men, that no single person would have been able to think about solving the riddle of what had actually occurred there.

This was not to be. Earthly humanity was gradually to reach an understanding of what had happened through the Mystery of Golgotha. But none the less we must realise that there are two aspects: that which man receives as knowledge, as inner working in his soul, and that which has happened objectively within the human race, and which is independent of this human race—that is to say, of its knowledge. Now, men endeavoured to grasp what had taken place through the Mystery of Golgotha. We are aware that not only did the Evangelists, out of a certain clairvoyance, give those records of the Mystery of Golgotha which we find in the Gospels; an attempt was also made to grasp it by means of the knowledge which men had before the Mystery of Golgotha. We know that since the Mystery of Golgotha not only have its tidings been given out, but there has also arisen a New Testament theology, in its various branches. This New Testament theology, as is only natural, has made use of already existing ideas in asking itself: What has actually come about with the Mystery of Golgotha, what has been accomplished in it?

We have often considered how, in particular, Greek philosophy that which was developed for instance as Greek philosophy in the teachings of Plato and Aristotle—how the ideas of Greek philosophy endeavoured to grasp what had taken place in the Mystery of Golgotha, just as they took pains to understand Nature around them. And so we can say that on the one hand the Mystery of Golgotha entered as objective fact, and on the other hand, confronting it, are the different world-conceptions which had been developed since antiquity, and which reach a certain perfection at the time in which the Mystery of Golgotha took place, and then go on evolving.

Whence were these concepts derived? We know indeed that all these concepts, including those which live in Greek philosophy and which approached the Mystery of Golgotha from the earth, are derived from a primeval knowledge, from a knowledge which could not have been at man's disposal if, let us say, an original revelation had not taken place. For it is not only amaterialistic, but an entirely nonsensical idea that the attenuated philosophy which existed at the time of the Mystery of Golgotha could at its starting point have been formed by human beings themselves. It is primeval revelation, which as we know was founded in an age when men still had the remains of ancient clairvoyance; primeval revelation which in ancient times had been given to man for the most part in imaginative form and which had been attenuated to concepts in the age when the Mystery of Golgotha entered, the Graeco-Latin age. Thus one could see an intensive stream of primeval revelation arise in ancient times, which could be given to men because they still had the final relics of the old clairvoyance that spoke to their understanding and which then gradually dried up and withered into philosophy.

Thus a philosophy, a world-conception existed in many, many shades and nuances, and these sought in their own way to comprehend the Mystery of Golgotha. If we would find the last stragglers of what was diluted at that time to a world-concept of a more philosophic character; then we come to what lived in the old Roman age.

By this Roman age I mean the time that begins approximately with the Mystery of Golgotha, with the reign of the Emperor Augustus, and flows on through the time of the Roman Empire until the migration of nations that gave such a different countenance to the European world. And what we see flare up in this Roman age like a last great light from the stream flowing from revelation—that is the Latin-Roman poetry, which plays so great a role in the education of youth even up to our own day. It is all that developed as continuation of this Latin-Roman poetry till the decline of ancient Rome. Every possible shade of world-conception had taken refuge in Rome. This Roman element was no unity. It was extended over numberless sects, numberless religious opinions, and could only evolve a certain common ground from the multiplicity by withdrawing, as it were, into external abstractions.

Through this, however, we can recognise how something withered comes to expression in the far-spread Roman element in which Christianity was stirring as a new impulse. We see how Roman thought is at great pains to seize with its ideas what lay behind the Mystery of Golgotha. We see how endeavour was made in every possible way to draw ideas from the whole range of world conception in order to understand what hid behind this Mystery of Golgotha. And one can say, if one observes closely: it was a despairing struggle towards an understanding, a real understanding of the Mystery of Golgotha. And this struggle as a matter of fact continued in a certain current throughout the whole of the first millennium.

One should see, for instance, how Augustine first accepts all the elements of the old withered world-conception, and how he tries through all that he so accepts to grasp what was flowing in as living soul-blood, for he now feels Christianity flow like a living impulse into his soul. Augustine is a great and significant personality—but one sees in every page of his writings how he is struggling to bring into his understanding what is flowing to him from the Christ Impulse. And so it goes on, and this is the whole endeavour of Rome: to obtain in the western world of idea, in this world of world-conception, the living substance of what comes to expression in the Mystery of Golgotha.

What is it, then, that makes such efforts, that so struggles, that in the Roman-Latin element overflows the whole civilised world? What is it that struggles despairingly in the Latin impulse, in the concepts pulsating in the Latin language, to include the Mystery of Golgotha? What is that? That is also a part of what men have eaten in Paradise. It is a part of the Tree of the Knowledge of Good and Evil. We can see in the primeval revelations when the old clairvoyant perceptions could still speak to men, how vividly alive concepts were in this ancient time, concepts which were still imaginations, and how they more and more dry up and die and become thin and poor. They are so thin that in the middle of the Middle Ages, when Scholasticism flourished, the greatest efforts of the soul were necessary to sharpen these attenuated concepts sufficiently to grasp in them the living life existing in the Mystery of Golgotha. What remained in these concepts was the most distilled form of the old Roman language with its marvellously structured logic, but with its almost entirely lost life-element. This Latin speech was preserved with its fixed and rigid logic, but with its inner life almost dead, as a realisation of the primeval divine utterance: Men shall not eat of the Tree of Life.

If it had been possible for what had evolved from the old Latin heritage to comprehend in full what had been accomplished in the Mystery of Golgotha, had it been possible for this Latin heritage, simply as if through a thrust, to gain an understanding of the Mystery of Golgotha, then this would have been an eating of the Tree of Life. But this was forbidden, after the expulsion from Paradise. The knowledge which had entered humanity in the sense of the ancient revelation was not to serve as a means of ever working in a living way. Hence it could only grasp the mystery of Golgotha with dead concepts.

‘Ye shall not eat of the Tree of Life’: this is a saying which also holds good through all aeons of earthly evolution with regard to certain phenomena. And one fulfilment of this saying was likewise the addition: ‘The Tree of Life will also draw near in its other form as the Cross erected on Golgotha—and life will stream out from it. But this older knowledge shall not eat of the Tree of Life.’

And so we see a dying knowledge struggling with life, we see how desperately it strives to incorporate the life of Golgotha in its concepts.¹

Now there is a peculiar fact, a fact which indicates that in Europe, confronting as it were the starting point of the East, a kind of primordial opposition was made. There is something like a sort of archetypal opposition set against the primeval-revelation² decreed to mankind. Here, to be sure, we touch upon the outer rim of a very deep-lying secret, and one can really only speak in pictures of much that is to

There exists in Europe a legend concerning the origin of man which is quite different from the one contained in the Bible. It has gone through later transformations no doubt, but its essentials are still to be recognised. Now the characteristic feature is not that this legend exists, but that it has been preserved longer in Europe than in other parts of the earth. But the important thing is that even while over in the Orient the Mystery of Golgotha had been accomplished, this different legend was still alive in the feelings of the inhabitants of Europe. Here, too, we are led to a tree, or rather to trees, which were found on the shore of the sea by the gods Wotan, Wile and We. And men were formed from two trees, the Ash and the Elm. Thus men were created by the trinity of the gods, (although this was Christianised later, it yet points to the European original revelation) by fashioning the two trees into men: Wotan gives men spirit and life; Wile gives men movement and intelligence, and We gives them the outer figure, speech, the power of sight and of hearing.

The very great difference that exists between this story of creation and that of the Bible is not usually observed—but you need only read the Bible—which is always a useful thing to do—and already in the first chapters you will remark the very great difference that exists between the two Creation legends. I should like but to point to one thing, and that is, according to the saga, a threefold divine nature flowed into man. It must be something of a soul-nature that the Gods have laid within him, which expresses itself in his form and which in fact is derived from the Gods. In Europe, therefore, man was conscious that inasmuch as one moves about on earth, one bears something divine within; in the Orient, on the contrary, one is conscious that one bears something Luciferic within one. Something is bound up with the eating of the Tree of the Knowledge of Good and Evil which has even brought men death, something that has turned all men away from the Gods and for which they have earned divine punishment. In Europe man is aware that in the human soul a threefold nature lives, that the Gods have sunk a force into the human soul. That is very significant.

One touches with this, as I have said, the edge of a great secret, a deep mystery. But it will be readily understood: it looks as if in this ancient Europe a number of human beings had been preserved who had not been taken away from sharing in the Tree of Life, in whom there lived on, so to say, the tree or the trees of Life; ash and elm. And with this the following fact stands in intimate harmony. European humanity (and if one goes back to the original European peoples this would be seen with great clarity in all details) actually had nothing of the higher, more far-reaching knowledge that men possessed in the Orient and in the Graeco-Latin world.

One should imagine for once the immense, the incisive contrast between the naive conceptions of European humanity, who still saw everything in pictures, and the highly evolved, refined philosophical ideas of the Graeco-Latin world. In Europe all was ‘Life’; over there all was ‘Knowledge of Good and Evil.’ In Europe something was left over, as it were, like a treasured remnant of the original forces of life; but it could only remain if this humanity were, in a way, protected from understanding anything that was contained in such marvellously finely wrought Latin concepts. To speak of a science of the ancient European population would be nonsense. One can only speak of them as living with all that germinated in their inner soul nature, that filled it through and through with life. What they believed they knew was something that was direct experience. This soul nature was destined to be radically different from the mood that was transmitted in the Latin influence. And it belongs to the great, the wonderful secrets of historical evolution, that the Mystery of Golgotha was to arise out from the perfected culture of wisdom and knowledge, but that the depths of the Mystery of Golgotha should not be grasped through wisdom; they were to be grasped through direct life.

It was therefore like a predetermined karma that—while in Europe up to a definite point life was grasped—the ego-culture appeared purely naively, vitally and full of life where the deepest darkness was; whereas over there where was the profoundest wisdom, the Mystery of Golgotha arose. That is like a predestined harmony. Out of the civilisation based on knowledge which was beginning to dry up and wither ascends this Mystery of Golgotha: but it is to be understood by those who, through their whole nature and being, have not been able to attain to the fine crystallisation of the Latin knowledge. And so we see in the history of human evolution the meeting between a nearly lifeless, more and more dying knowledge, and a life still devoid of knowledge, a life unfilled with knowledge, but one which inwardly feels the continued working of the divinity animating the world.

These two streams had to meet, had to work upon one another in the evolving humanity. What would have happened if only the Latin knowledge had developed further? Well, this Latin knowledge would have been able to pour itself out over the successors of the primitive European population: up to a certain time it has even done so. It is hypothetically conceivable, but it could not really have happened, that the original European population should have experienced the after-working of the dried up, fading knowledge.

For then, what these souls would have received through this knowledge would gradually have led to men's becoming more and more decadent; this drying, parching knowledge would not have been able to unite with the forces which kept mankind living. It would have dried men up. Under the influence of the after effects of Latin culture, European humanity would in a sense have been parched and withered. People would have come to have increasingly refined concepts, to have reasoned more subtly and have given themselves up more and more to thought, but the human heart, the whole human life would have remained cold under these fine spun, refined concepts and ideas.

I say that that would be hypothetically conceivable, but it could not really have taken place. What really happened is something very different. What really happened is that the part of humanity that had life but not knowledge streamed in among those people who were, so to say, threatened with receiving only the remains of the Latin heritage. Let us envisage the question from another side. At a definite period we find distributed over Europe, in the Italian peninsula, in the Spanish peninsula, in the region of present France, in the region of the present British Isles, certain remains of an original European population; in the North the descendants of the old Celtic peoples, in the South the descendants of the Etruscan and ancient Roman peoples. We meet with these there, and in the first place there flows into them what we have now characterised as the Latin stream. Then at a definite time, distributed over various territories of Europe, we meet with the Ostrogoths, the Visigoths, the Lombardi, the Suevi, the Vandals, etc. There is an age when we find the Ostrogoths in the south of present Russia, the Visigoths in eastern Hungary, the Langobardi or Lombard's where today the Elbe has its lower course, the Suevi in the region where today Silesia and Moravia lie, etc. There we meet with various of those tribes of whom one can say: they have ‘life’ but no ’knowledge.’

Now we can put the question: Where have these peoples gone to? We know that for the most part they have disappeared from the actual evolution of European humanity. Where have the Ostrogoths, the Visigoths, the Langobardi, etc. gone? We can ask this. In a certain respect they no longer exist as nations, but what they possessed as life exists, exists somewhat in the following way. My dear friends, let us consider first the Italian peninsula, let us consider it still occupied by the descendants of the old Roman population. Let us further imagine that on this old Italian peninsula there had been spread abroad what I have designated Latin knowledge, Latin culture; then the whole population would have dried up.

If exact research were made, it would be impossible not to admit that only incredible dilettantism could believe that anything still persists today of a blood relationship with the ancient Romans. Ostrogoths, Visigoths, Lombardi, marched in, and over these there streamed the Latin heritage—though merely mentally as seed of knowledge—it streamed over-the life-without-knowledge, and this gave it substance for continuing. Into the more southern regions there came a more Norman-Germanic element. Thus there streamed into the Italian peninsula from the European centre and the East a life-bearing population. Into Spain there streamed the Visigoths and the Suevi in order later to unite with the purely intellectual element of the Arabs, the Moors. Into the region of France there streamed the Franks and into the region of the British Isles, the Anglo-Saxon element.

The following statement expresses the truth. If the southern regions had remained populated by descendants of the old Romans, and the Latin culture had gone on working in them, they would have faced the danger of completely losing the power of developing an ego-consciousness. Hence the descendants of ancient Rome were displaced and there was poured into this region where Latinism was to spread, what came from the element of the Ostrogoths and Lombardi. The blood of Ostrogoths and Lombardi as well as Norman blood absorbed the withering Latin culture. If the population had remained Romans they would have faced the danger of never being able to develop the element of the Consciousness-soul. Thus there went to the south in the Langobardi and the Ostrogoths what we can call the Wotan-Element, Spirit and Life. The Wotan-Element was, so to say, carried in the blood of the Langobardi and Ostrogoths and this made the further evolution and unfoldment of this southern civilisation possible.

With the Franks towards the West went the Wile-element, Intelligence and Movement, which again would have been lost if the descendants of the primitive European population who had settled in these regions had merely developed further under the influence of Rome. Towards the British Isles went We, what one can call: Configuration and Speech, and in particular the faculty to see and to hear. This has later experienced in English empiricism its later development as: Physiognomics, Speech, Sight, Hearing.

So we see that while in the new Italian element we have the expression of the Folk Soul in the Sentient-soul, we could express this differently by saying: The Wotan-element streams into the Italian peninsula. And we can speak of the journeying of the Franks to the West by saying: the Wile-element streams West, towards France. And so in respect of the British Isles we can express it by saying: the We-element streams in there.

In the Italian peninsula, therefore, nothing at all is left of the blood of the original European peoples, it has been entirely replaced. In the West, in the region of modern France, somewhat more of the original population exists, approximately there is a balance between the Frankish element and the original peoples. The greatest part of the original population is still in the British Isles.

But all this that I am now saying is fundamentally only another way of pointing to the understanding of what came out of the South through Europe, pointing to the fact that the Mystery of Golgotha was ensheathed in a dying wisdom and was absorbed through a living element still devoid of wisdom.

One cannot understand Europe if one does not bear this connection in mind; one can, however, understand Europe in all details if one grasps European life as a continuous process. For much of what I have said is still fulfilling itself in our own times. So, for instance, it would be interesting to consider the philosophy of Kant, from these two original polarities of European life, and show how Kant on the one hand desires to dethrone Knowledge, take all power from Knowledge, in order on the other hand to give place to Faith. That is only a continuation of the dim hidden consciousness that one can really do nothing with knowledge that has come up from below—one can only do something with what comes down from above as original life-without-knowledge. The whole contrast in pure and practical reason lies in this: I had to discard knowledge to make way for Faith. Faith, for which protestant theology fights, is a last relic of the life-without-knowledge, for life will have nothing to do with an analysed abstract wisdom.³

But one can also consider older phenomena. One can observe how an endeavour appears among the most important leading personalities to create a harmony, as it were, between the two streams to which we have referred. For the modern physiognomy of Europe shows that up to our own day there is an after-working of the Latin knowledge in the European life, and that one can immediately envisage the map of Europe with the Latin knowledge raying out to south and west, and the Life still preserved in the centre. One can then see, for instance, how pains were taken at one time to overcome this dying knowledge. I should like to give an example. To be sure, this dying knowledge appears in the different spheres of life in different degrees, but already in the 8th-9th Century European evolution had so progressed that those who were the descendants of the European peoples with the Life could get no further with certain designations for cosmic or earthly relations which had been created in old Roman times. So even in the 8th-9th Centuries one could see that it had no special meaning for the original life of the soul when one said: January, February, March, April, May, etc. The Romans could make something of it, but the Northern European peoples could not do much with it; poured itself over these peoples in such a way as not to enter the soul, but rather to flow merely into the language, and it was therefore dying and withering. So an endeavour was made, especially towards Middle and Western Europe (over the whole stretch from the Elbe to the Atlantic Ocean and to the Apennines) to find designations for the months which could enter the feelings of European humanity. Such month-names were to be:

1. Wintarmanoth
2. Hornung
3. Lenzinmanoth
4. Ostarmanoth
5. Winnemanoth (also Nannamanoth)
6. Brachmanoth
7. Henimanoth (using the word Hay)
8. Aranmanoth (Aran = harvest)
9. Widumanoth (Wide = what is left when one has gone over the field)
10. Windumemanoth (vintage)
11. Herbistmanoth
12. Heiligmanoth

He who was at pains to make these names general was Charlemagne.

It shows how significant was the spirit of Charlemagne, for he sought to introduce something which has not up to now found entrance. We still have in the names of the months the last relics of the drying-up Latin cultural knowledge. Charlemagne was altogether a personality who aimed at many things which went beyond the possibility of being realised. Directly after his time, in the 9th Century, the wave of Latinism drew completely over Europe. It would be interesting to consider what Charlemagne desired to do in wishing to bring the radiation of the Wile-element towards the West. For the Latinising only appeared there later on.

Thus we can say that the part of mankind which has been race, which, as race, was the successor of the old Europe,—of the Europe from which the Roman influence proceeded and which itself became the successor of Rome, wholly for the south, largely for the north—has simply died out. Their blood no longer persists. Into the empty space left, there has poured in what came from Central Europe and the European East. One can therefore say: the racial element both of the European South and West is the Germanic element which is present in various shadings in the British Isles, in France, in Spain and in the Italian peninsula, though in this last completely inundated by the Latin influence.

The racial element therefore moves from East to the West and South, whereas the knowledge-element moves from South to North. It is the race-element which moves from the East to the West and South and along the West of Europe to the North, and gradually flows away towards the North. If one would speak correctly, one can talk of a Germanic race-element,-but not a Latin race. To speak of a Latin race is just as sensible as to speak of wooden iron; because Latinism is nothing that belongs to race, but something that has poured itself as bloodless knowledge over a part of the original European people. Only materialism can speak of a Latin race, for Latinism has nothing to do with race.

So we see how, as it were, the Bible saying works on in this part of European history, how the destiny of Latinism is the fulfilment of the words: ‘Ye shall not eat of the Tree of Life.’ We see how the Life given to the earth with the Mystery of Golgotha cannot come to full harmony with the old knowledge; but rather how into what remained of the ebbing original wisdom, new life had to enter. If we are to give a concrete answer to the question: Where does that remain, which from such new life has not been preserved in its own special character, but has disappeared in history, the element of the Visigoths, the Suevi, the Langobardi, the Ostrogoths, etc.? we must give as answer: It lives on as life within the Latin culture. That is the true state of affairs. That is what must be known regarding the primeval Bible two-fold utterance and its working in early times in the development of Europe, if we are to understand this European evolution.

I had to give you this historical analysis today because I shall have things to say which assume that one does not hold the false ideas of modern materialism and formalism with regard to historical evolution.

• 1. See ‘The Christmas Thought and the Mystery of the Ego. The Tree of the Cross and the Golden Legend’—Rudolf Steiner.
• 2. See Genesis 3:3—The creation of man
• 3. Gap left between these sentences

My dear friends,

We saw yesterday how the peoples concerned in forming world-history may be divided on the one hand into what may be called the continuous stream of evolving knowledge and wisdom, and, on the other, the life-element which at a certain time must unite with this wisdom. It is an example of the cooperation—immense in its consequences—of the different one-sided elements in world-existence in order to produce a complete and harmonious whole. And I have already pointed out how the after-effect is to be perceived right into our own times, on the one hand, of the lifeless knowledge-principle, the ageing wisdom-principle, and, on the other hand, of the life-without-knowledge, which unites itself like a young shoot in humanity's evolution with the knowledge-principle, brought down from antiquity and becoming dry and withered.

Now today we will consider the world of the same facts somewhat more subjectively, will give our attention to it in direct connection with a consideration of the nature of man. We will place once more before our soul the familiar fact of the rhythmic alternation that occurs in man's daily life; namely, that he alternates in the course of his daily life between the union of his four members—the physical man, the etheric man, the astral man and the ego-man—and a sort of separation of these four members into two and two—the union of the physical man with the etheric man, and of the ego with the astral man.

The alternation of sleeping and waking rests indeed upon this rhythmic succession of the more or less united condition of these four members and their separation. We have already spoken on one occasion of how the fact now expressed can be considered more closely and exactly, but for today's study what has been said can serve for a broad foundation.

If we think of the human being in sleep it can happen that, without any special development having been undergone, he has the following experience. A definite consciousness, particularly in specially clear and aware moments of waking up, can come before his soul that at the moment of waking he, as soul-being, lifts himself out of a living and weaving in what one might call a finely spiritualised existence.

It must strike most people, if the conditions are favourable, that they do not awake from sleep as if out of a nothingness, but as if they emerged from a full but much more etheric, lighter weaving and living than what we pass through from waking up to going to sleep. It will certainly have already struck many people, in waking, that they lived during sleep in an element in which they felt themselves to be actually cleverer than they were when awake. The majority of men must on awaking have said to themselves: Yes, this or the other came; it placed itself before my soul ... I knew quite exactly: I have experienced something there that I cannot bring clearly enough into the waking consciousness. And then one can find oneself quite stupid in contrast to the cleverness in which one was during this nocturnal weaving and living, in this far more etheric element than the life of the physical world is from waking up to going to sleep. One was with one's whole being—of this one must be clear—immersed in a weaving and living which is around us just as is the physical living and weaving for the physical consciousness, but which cannot be grasped by this physical consciousness, and is generally completely forgotten in the moment of waking.

But all the same, and even without any special occult training, a man can be clear that during sleep he was weaving in such an element as he cannot fully take with him into the waking life. This fact too, of which everyone can really very easily convince himself, is understood when we take the wonderful primeval two-fold saying to which we referred yesterday, that two-fold utterance which says: Because men have learnt to know or to distinguish good and evil, because they have eaten of the Tree of the Knowledge of Good and Evil, they shall not eat of the Tree of Life.

What does it really mean: Not eat of the Tree of Life? You will perhaps no longer find incomprehensible what I have to say concerning these words if you bring before your soul in a reasoned way the meaning of ‘to have eaten of the Tree of the Knowledge of Good and Evil.’ Each can say to himself: If what we call the Luciferic temptation had not taken place, man would obviously be in a different position in this earthly life; for as he is now, the effect of the Luciferic temptation is mingled in his earthly life. This means: in our earthly life we attain to a certain kind of knowledge, a certain way of confronting things with our intellect and reason in order to get certain knowledge of the things of the world. Nevertheless it is quite clear that we should have had a different knowledge of things if the Luciferic temptation had not come to pass. This is exactly what the two-fold utterance implies. It means that the knowledge we obtain of the world and its phenomena is a knowledge that has entered through the Luciferic influence, a knowledge that represents the course of evolution which has entered through the partaking of the Tree of the Knowledge of Good and Evil. All our knowledge is the sort—such as it has become—that had to enter as a result of the tasting of the Tree of the Knowledge of Good and Evil. Had man not partaken of this Tree, then a different knowledge must needs have been there from that which exists under the present ‘normal’ circumstances, where Lucifer works within our existence.

But now when this unconsciousness of sleep is overcome, when it is possible through a spiritual-scientific methodical development to know something of what really goes on in that weaving and living in an etheric element, then we become aware how we actually spend our life between going to sleep and waking. We spend this life from going to sleep to awaking—it is a fact that can shatter one—in, one might say, the arms of Lucifer. And one can understand the deep mystery that underlies this whole world of facts when we see: in the same moment that man was punished by being forbidden to eat of the Tree of Life, Lucifer was condemned to eat of the Tree of Life perpetually. And since Lucifer lays claim to what weaves and lives from falling asleep to awakening which appears to us so endlessly clever when it echoes to us in waking, then this weaving and living in what does not come to our consciousness (because Lucifer claims it for himself) has quite a definite result.

Thus we can say: Our living and weaving in the fine etheric element that I have indicated, is something of which Lucifer takes possession ... and because Lucifer takes possession of it, it comes about that something predestined for men by the Jahve-Godhead does not take place. It was destined for man by the Jahve-Godhead that on awaking he should possess in his etheric and physical bodies what is weaving and living there in sleep. I must draw this somewhat diagrammatically (see p.5a) so that you may perhaps see more exactly what we are concerned with. I might describe through this (red) the ego living outside the physical body during sleep; the part of our astral that lives during sleep outside the physical I will indicate through this (yellow); what of our physical body remains in bed through this (blue), and what of our etheric body remains in bed I will indicate with this (ochre yellow).

Now the following was determined from the beginning. It was designed for man by the evolving Jahve-Godhead that on his awaking the etheric weaving and living which has been described should dip down into both the etheric body and the physical body. You must not be horrified that it is Lucifer who weaves with us while we live in the fine etheric element from going to sleep to awaking. I have already in various lectures indicated that it is quite false if people think they must be on their guard against Lucifer in every sphere of life. That is a materialistic prejudice. Spiritual beings are not there because they actually ought not to be there. And most people act in a wrong may towards the Luciferic and the Ahrimanic beings when they seem to wish to have nothing to do with what is Luciferic or Ahrimanic. It is a matter of appreciating beings where they are in their element and knowing that they only work harmfully in elements where they do not belong. So it is right for earthly life that Lucifer lives and weaves, from our going to sleep to awaking, in the element of which we men are to know nothing, since we already have the other knowledge which is an effect of the tasting of the Tree of the Knowledge of Good and Evil.

But in the moment of waking, something comes in which we must unfathom if we would understand the necessary development of life that should come today through the world-concept of Spiritual Science. When in specially favourable moments one is aware in one's consciousness of this living and weaving like an echo; this interweaving of which we feel the after-experience, ought to come into our etheric body and physical body when we wake. For what is weaving there is our astral body. This lives and weaves in the swelling cosmic sea—and what it there weaves out, what it lives through and experiences, ought to come into our etheric body and also into our physical body.

If I wished to make a drawing of the intention of the Jahve Divinities guiding earthly evolution, I should have to draw this living and weaving in which our astral body dwells during the night so as to show that all this enters our etheric body as well as our physical body in our waking condition. That I have drawn here would show how the experiences of our astral body would be absorbed by the physical and etheric bodies when we wake up. This should have entered in the course of human earthly evolution or of earthly human evolution if the original purposes of the Jahve-deities could have been accomplished.

This, however, on account of the Luciferic temptation at that time, has not come about. Something else, however, happened, so we must draw the state of affairs which then entered somewhat differently.

If that is the physical body (blue) and that the etheric body (yellow ochre) (all schematically sketched), then the experience of the astral body really only comes into the etheric body, at most presses against the physical body and influences it somewhat. In reality it only enters the etheric body. I am not obliged to draw it like this (b) because it is kept back, because it halts through finding a boundary at the physical body, but because—through a secret pact between Lucifer and Ahriman which has appeared in consequence of the Luciferic and Ahrimanic interweaving in earthly evolution—because Lucifer in the moment of our waking hands over to Ahriman what actually ought to enter the physical body. That which would therefore be here (a) from the night's experience is not given over to our physical body, but to Ahriman in our physical body. To distinguish it as Ahrimanic I will draw it like this (yellow spots)—(c). And the important fact exists: Ahriman experiences in our physical body Lucifer's experiences during our sleep. This is, in other words, the reason why we cannot ourselves bring our night's experiences into our day-consciousness—because Lucifer hands them over to Ahriman at the moment of waking. Only while they strike their bargain and settle their pact with one another, something comes to our consciousness in the ordinary dream, while it is being passed from the hands of Lucifer into the hands of Ahriman. This too is one aspect of the sleep-life and dream-life.

Let us now consider the ordinary knowledge that we have during the time between waking up and going to sleep. This knowledge, such as we have it, is thus a consequence of the fact that we have partaken of the Tree of the Knowledge of Good and Evil. What happens is that during the day we gain knowledge about things. From waking to sleeping we gain knowledge of things, a knowledge that our intellect combines, putting one thing with another on the basis of the sense perceptions. We gain this knowledge of things, as must be self-evident to you, through our ego. It is a knowledge that man experiences as earth-man. Man as earth-man, has attained to knowledge because to his other three principles, brought over from Saturn Sun and Moon, the ego has been added upon Earth. As earthly man, in the ego, we experience the knowledge that is our ordinary human knowledge, all in fact which we can acquire about the world under the circumstances of our earthly existence. But the knowledge that we obtain like this has precisely the peculiarity of becoming obscured in our ego. It becomes obscured in our ego as soon as we go to sleep.

Hence arises this fact also: we gain knowledge from waking up to going to sleep, but the moment we go to sleep, it ceases to be in our consciousness, that is to say, it goes out of our ego. Philosophers who make the ego the basis of philosophy and then say: We can make the ego the foundation of philosophy because it is the permanent thing in human life between birth and death, utter a very common absurdity; for the ego, as man experiences it, is extinguished every night. So let us hold these facts before us; that we gain knowledge, that knowledge is however gained through the ego, and the ego is extinguished for our condition between falling asleep and awaking.

Whence does that come? This knowledge is really gained in the sphere of existence which we know to be assigned to Ahriman. We know, in fact, that Ahriman has his kingdom in the ordinary outer physical plane, because all death is allotted to him. (I spoke on this once in special detail in the lectures given in Munich.)¹

We traverse Ahriman's realm with our consciousness from waking to going to sleep, and inasmuch as we develop our ordinary everyday knowledge in the way to which we are committed by the Luciferic temptation, it always brings us into the realm of Ahriman in the time we spend between waking and sleeping. We are actually always weaving and living in the kingdom of Ahriman with our ordinary search for external knowledge, for knowledge connected with the outer sense world.

Lucifer—we must always keep this separate—has brought this about, but it is not the kingdom of Lucifer in which we live and weave, but we live and weave and have our existence in Ahriman's realm; and indeed that is very easy to understand since Ahriman as we know is in our physical body. He helps us perpetually when we want to gain knowledge through the physical body. We gain knowledge in the first instance through the physical body, through the senses, the ordinary instruments of the physical body. There within sits Ahriman;

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Lucifer gives to him in the moment of our waking, what he has experienced in us during the night. During the day, in connection with Ahriman, we strive after what we call our knowledge in the world; on our falling asleep Ahriman richly repays the gift which Lucifer gave him at our moment of waking.

Whereas at the moment of waking Lucifer gives over to Ahriman for our physical body what he has passed through with us during sleep, at the moment of our going to sleep, Ahriman gives over to Lucifer, what he has experienced with us all day. This then is handed over by Ahriman to Lucifer. And while our whole day's experience ought really to be carried over to the whole night's experience, and I should then have to draw the night's experience like this (a), the truth is that what was gained by day only passes into the astral body. In the ego it is seized by Lucifer (b) so that in the time from our sleeping to our waking up Lucifer experiences in us what continues to live and weave in us from the day's knowledge, from what we have gained for ourselves from waking to going to sleep. We can thus say: Ahriman, instead of ourselves, enjoys during the day our night experiences; and Lucifer instead of us, enjoys in our ego, during our sleep, our day's experiences. In our physical body Ahriman relishes his repast, in our ego Lucifer; Ahriman during the day, Lucifer during the night.

Now it is a matter of discovering the consequences for our human life of these facts. Let us first examine the fact that from our going to sleep to awaking, Lucifer claims our ego. This, you see, prevents us from re-living in the night the knowledge we experience by day, what we contemplate in the world, what judgments we make, what we differentiate, what we combine in the world. We should really live it through, if we could continue it during the night. According to the original purpose of the Jahve-deities we were to gain the knowledge during the day and live it through, work through it, during the night. Had this intention been realised, then we should have a quite different science from what we now have. We should have a science that was really a living science, where every concept which we experience would be alive in us, where, moreover, we should know that concepts which we form during the day are shadows of living beings, as I have often described; for during the night we should see clearly all that we experience during the day. During the day we form some or other concept; in the night all the concepts would wake up and live, and we should know that it was all elemental living beings. That is what we should know. From falling asleep to waking up we should know that what lives and weaves in the world is direct life; elemental working and weaving and life. This cannot be so for us because Lucifer seizes it, because Lucifer takes it away from us. And so he takes from us the life- of science. Every night he sucks out the life of science for himself, and for us remain only the abstract ideas, the dead concepts, which are given us through science. Humanity has a science that is sucked out by Lucifer, well sucked out by Lucifer!

That is the reason why science gives the impression that it cannot get near to what actually lives and weaves in things, why it appears as if one made dead concepts out of the living and weaving. Science seems a kind of compilation, something through which one feels one always stays outside life, never comes inside life. All that philosophers from time immemorial have sweated—I should say, have philosophised—over the boundaries of knowledge, over the impossibility of arriving at the basis of existence, rests upon the fact that they felt: Beneath what we can grasp in concepts lies the living life. This we cannot approach because Lucifer sucks it up and claims for himself, and so, in other words, makes the concepts dry and abstract.

Now let us take the other case. What would happen if we were not at the mercy of the fact that on waking up Ahriman lays claim to our night-experience? What would enter us on awaking? We should possess in our day consciousness the whole connection with our experiences of the night. In other words, we should bring the whole spiritual world into our day consciousness and in what we have as day-consciousness would intermingle what we have lived through in the night. We should not be able to have the sort of relation we have now between our day consciousness and the night experiences, since this exists by virtue of what Lucifer has effected in our day consciousness. But if Lucifer had not influenced this day consciousness in the way described we should approach things in quite a different way. Then our approach to them would be in harmony with what comes into us from our night experiences. That would produce a very considerable alteration in all that we experience during the day.

Our daily life consists, as you know, of observing things, forming ideas and concepts of them. Then of course we also combine ideas, but between birth and death we always couple together something that we have gone through in the day with something else that we have gone through by day. If the position were different, if the night experiences came properly into the life of day, then we should combine each day experience with what has stayed with us like a memory of the night experiences.

As it is now, we meet a person—and we say to ourselves: I know this person. But why do we say, I know this person? Only for the simple reason that we have seen him before in our day's experiences. We combine the one day experience with the other and that is expressed in our saying: We know this man. It would be entirely different if we were to bring in the night experiences in the way I have indicated. Then by day we should know: this or that spiritual being corresponds to him. We should have experienced him in the night, we should be able to identify him with his spiritual background; we should have the physical woven through by the spiritual. And thus would the whole world make itself concrete, woven through with the spirit. By reason of the Luciferic temptation, however, this cannot be, the spirit remains outside, it is not left for us. Ahriman claims it for himself, and so it remains in the etheric body alone (Diagram (b) page 5a). There it remains in the etheric body, it does not come to concrete form, it does not come to the point where one really sees it in the objects. One can only say: I feel in my etheric body that this spiritual element is there as something weaving and living. One feels it in the etheric body but one does not get it out into what one sees.

I hope you mark how this is: the spiritual element, instead of entering our physical body and showing itself to us at every turn, stays behind in the etheric. But we feel it in us and can say: The Spirit is there, it lives and weaves in the world but it does not make itself concrete for us. Above all, what we experience of the spiritual in this way, cannot become knowledge. It would be knowledge for us if it entered the physical body. It remains faith, since it is experienced merely in the etheric body. All that lies in mere faith as rejection of concrete knowledge arises from man's quite justifiable feeling that he will keep within normal life, he will not come to this making concrete, he is afraid of possible errors there.

Thus you see: Faith is Knowledge held back in the etheric body. The knowledge that we have by day is held back in the astral body, and is thus in the night knowledge held back in the astral body, becoming therefore devoid of life. On the other hand the living faith that is devoid of knowledge, because its knowledge is taken by Ahriman, confronts knowledge devoid of faith, the knowledge whose faith is taken away through Lucifer. See that here (p.9) we can add: Lucifer experiences in our ego Ahrimanic experiences.

I should like to epitomize in these two phrases what perhaps can remain in your memory from the extraordinarily important matters considered today. These studies have shown in particular the share of Ahriman and Lucifer in our life, have shown how Lucifer and Ahriman work together so that we may not possess the harmony between faith and knowledge, but have instead the wrong duality, of faith without knowledge, and knowledge without faith.

It is entirely false to think that we can ever flee from Ahriman or Lucifer. It is much more correct that Ahriman and Lucifer have their proper world mission, for all that has been Shown as happening, had to happen; mankind had to be led in the way we have described. Mankind had to be guided for a time through a stream which then found its outflow in what was depicted yesterday, in the gradually dying knowledge. There were certain peoples of the world with a predominating tendency which led to the condition which is sketched here (Diagram (c), p.5a) and there streamed towards this, as I described yesterday, a type of humanity from Central Europe who were so constituted that they had rather developed this condition (Diagram (b), p.5a).

And solely through the co-operation and harmonising of these two streams of humanity can the living grasp of the Christ Impulse come about.

For it is also possible for these two streams to fall apart and not reckon with each other in the comprehension of Christ and the Christ Impulse. Let us suppose that the one stream the stream issuing from Europe—is subject to the predisposition of being overpowered by Ahriman during the waking state. Let us suppose this stream became strongly developed and strove for an understanding of the Mystery of Golgotha. Then its development would lead it to reject the facts which are connected with the external occurrence of the Mystery of Golgotha; it wishes to have nothing through the physical body. Inasmuch as it is overpowered by Ahriman it will not penetrate into a concrete grasp of this whole great cosmic event of the descent of the Christ to Earth, and so on. It much prefers to find support in Jesus, through man's inner etheric nature, and founds a Jesus-ology, a science of Jesus; it rejects the part of the Mystery of Golgotha that takes effect outside in the world.

The predominance of this stream (diagram b) has little interest in the direct connection of man's inner nature with the man in Christ, with Jesus; it looks far more to what it is accustomed to look—the abstract grasp of what works out there in the cosmos—this stream strives towards a Christology. The other looks chiefly to Jesus, this one to Christ. One can only know the truth if one conceives of Jesus-Christ or Christ-Jesus as a unity in the way shown by Spiritual Science, which seeks to overcome both the one-sided aspects. It is just as clear that there is a Cosmic Being, the Christ, who was outside the earth sphere before the Mystery of Golgotha, and who through this Mystery came into the earthly sphere and so gave the whole human evolution a new impulse (so that an earthly event was prepared beforehand in the Cosmos), as it is clear that this event is intimately connected with Jesus of Nazareth. That is to say, one must be clear that the Christ, as He was before the Mystery of Golgotha, could not have brought the cosmic happening into the earthly happening without the physical human body of Jesus, and that He therefore had to go through the Mystery of Golgotha. We must be clear that it was necessary for the Christ to go through what He did go through, in the body of Jesus.

It is not a matter of Jesus alone or of the Christ alone, in a one-sided way, but of Christ Jesus. What happened on earth has not happened through the Christ, but through the fact that Christ lived in Jesus. A Christology is just as impossible as a mere Jesus-ology; the one and only possibility is a spiritual science of Christ-Jesus. The fact of the Mystery of Golgotha belongs of necessity to what had to enter earthly evolution.

Thus if that is to happen which is foreshadowed by the Mystery of Golgotha—namely, that a right relation shall enter between Lucifer and Ahriman in respect of what happens in the world through man, then it must be recognized how these two powers, Lucifer and Ahriman, work together in the human being. Man must confront this working together consciously. And this he will do when he seeks through Spiritual Science to characterise the two streams and thereby find the way to Christ-Jesus. This, too, is what is to be shown in that carved work which we venture to assume will one day find a place in an outstanding position in our Building. The Archetype of Man in the centre, the Ahrimanic and Luciferic beings at the sides. So that in the whole structure of the group we have a direct expression of what will be enacted in mankind's future evolution as regards the Trinity in place of what was enacted in the past. We have this expression in the triad: Christ-Lucifer-Ahriman.

We will speak of this next time.

• 1. ‘The Secrets of the Threshold’ Munich, 1913.

My dear friends,

My dear friends, it is really difficult in our time to meet with full understanding when one speaks out of the sources of what we call Spiritual Science.

I have not in mind so much the difficulty of being understood among the individuals whom we encounter in life, but much more of being comprehensible to the cultural streams, the various world-conceptions and feelings which confront us at the present time.

When we consider European life we find in the first place a great difficulty which has sprung from the following cause. European life at the moment of passing over from mere sense perceptions to thinking about percepts—and this is effected by every individual in every moment of his waking life—does not feel how intimately connected is the thought-content with what we are as human beings.

People think thoughts, they form concepts, and they have the consciousness that through these thoughts and concepts they are, as it were, learning something of the world, that the images in fact reproduce something of the world. This is the consciousness people have. Each one who walks along the street has the feeling that because he sees the trees etc. concepts come to life, and that the concepts are inner presentations of what he perceives, and that he thus in some way takes the world of external percepts into himself and then lives them over again.

In the rarest cases, one can say practically never, is it brought to consciousness in the European world-conception that the thought, the act of thinking, is an actuality in our inner self as man, that we do something by thinking, that thinking is an inner activity, an inner work.

I called your attention here once to the fact that every thought is essentially different from what people usually believe it to be. People take it to be a reproduction of something perceptible. But it is not recognised as a form-builder, a moulder. Every thought that arises in us seizes, as it were, upon our inner life and shares (above all so long as we are growing) in our whole human construction. It already takes part in our structure before we are born and belongs to the forming forces of our nature. It goes on working continually and again and again replaces what dies away in us. So it is not only the case that we perceive our concepts externally, but we are always working upon our being through our thoughts, we work the whole time anew upon our forming and fashioning through what we conceive in ideas.

Seen with the eyes of spiritual science every thought appears like a head with a sort of continuation downwards, so that with every thought we actually insert in us something like a shadowy outline, a phantom, of ourselves; not exactly like us, but as similar as a shadow-picture. This phantom of ourselves must be inserted, for we are continuously losing something, something is being destroyed, is actually crumbling away. And what the thought inserts into our human form, preserves us, generally speaking, until our death. Thought is thus at the same time a definite inner activity, a working on our own construction.

The western world-concept has practically no knowledge of this at all. People do not notice, they have no inner feeling of how the thought grips them, how it really spreads itself out in them. Now and again a man will feel in breathing—though for the most part it is no longer noticed—that the breath spreads out in him, and that breathing has something to do with his re-building and regeneration. This applies also to thoughts, but the European scarcely feels any longer that the thought is actually striving all the time to become man, or, better said, to form the human shape.

But unless we come to a feeling of such forces within us we can hardly reach a right understanding, based on inner feeling and life, of what spiritual science really desires. For spiritual science is actually not active at all in what thought yields us inasmuch as it reproduces something external; it works in the life element of thought, in this continuous shaping process of the thought.

Therefore it has been very difficult for many centuries to speak of spiritual science or to be understood when it was spoken of, because this last characterised consciousness became increasingly lost to European humanity. In the Oriental world-conception this feeling about thought which I have just expressed exists in a high degree. At least the consciousness exists in a high degree that one must seek for this feeling of an inner experience of thought. Hence comes the inclination of the Oriental for meditation; for meditation should be a familiarising oneself with the shaping forces of thought, a becoming aware of the living feeling of the thought. That the thought accomplishes something in us should become known to us during meditating. Therefore we find in the Orient such expressions as: A becoming one, in meditation, with Brahma, with the fashioning process of the world. What is sought in the Oriental world-conception is the consciousness that when one rightly lives into the thought, one not only has something in oneself, not only thinks, but one becomes at home in the fashioning forces of the world. But it is rigidified, because the Oriental world-conception has neglected to acquire an understanding for the Mystery of Golgotha. To be sure, the Oriental world-conception of which we have yet to speak—is eminently fitted to become at home in the forming forces of thought life, but nevertheless in so doing, it comes into a dying element, into a network of abstract, unliving conceptions. So that one could say: whereas the right way is to experience the life of the thought-world, the Oriental world-conception becomes at home in a reflection of the life of thought. One should become at home in the thought-world as if one were transposing oneself into a living being; but there is a difference between a living being and a reproduction of a living being, let us say a paper mache copy. The oriental world-conception, whether Brahmanism, Buddhism, the Chinese and Japanese religions, does not become at home in the living being, but in something which may be described as a copy of the thought-world, which is related to the living thought-world, as the papier-mache organism is related to the living organism.

This then is the difficulty, as well in the West as in the East. One is less understood in the West, since in general not much consciousness exists there of these living, forming forces of thought; in the East one is not understood aright, since there people have not a genuine consciousness of the living nature of thought, but only of the dead reproduction, of the stiff, abstract weaving of thoughts.

Now you must be clear whence all that I have just analysed actually comes. You will all remember the account of the Moon evolution given in my book Occult Science. Man in his own evolution has taken his proper share in all that has taken place as Saturn, Sun and Moon evolutions, and he then further shares in what comes about as Earth evolution. When you call to mind the Moon evolution as described in my Occult Science you find that during that time the separation of the moon planet from the sun took place; that it proceeded for the first time in a distinct, definite way. Thus such a separation actually took place. We can say that whereas before there had been a kind of interconnected condition of the planetary world, at the separation of the moon from the sun there now took their course side by side the Moon evolution and the Sun evolution. This separate state was of great significance, as you can gather from Occult Science. Man as he now is could not have arisen if this separation had not taken place. But on the other hand, with every such event is intimately connected the emergence of a certain one-sidedness. It came about that certain beings of the Hierarchy of the Angeloi, who were at the human stage during the Moon evolution, at that time rebelled against, showed themselves in antipathy to, uniting again with the Sun. Thus the Moon broke away, and at the later reunion with the Sun they refused to take this step, and be reunited with the Sun.

All Luciferic staying behind rests upon an unwillingness to take part in later phases of evolution. And hence, on the one hand, the Luciferic element originated in the fact that certain beings from the Hierarchy of the Angeloi, who were human at that time, were not willing to reunite with the Sun in the last part of the Old Moon time. To be sure, they were obliged to descend again, but in their feeling, in their inner nature, they preserved a longing for the Moon existence. They were out of place, they were not at home in the existing evolution; they felt themselves to be actually Moon-beings. Their remaining behind consisted in this. The host of Luciferic beings who then in their further development descended upon our Earth naturally contained in their ranks this kind of being. They also live in us in the manner I have indicated in one of the last lectures. And it is they who will not let the consciousness arise, in our Western thinking, that thinking is inwardly alive. They want to keep it of a Moon-nature, cut off from the inner life element that is connected with the Sun, they want to keep it in the condition of separation. And their activity produces the result that man does not get a conscious feeling: thinking is connected with inner fashioning, but feels instead that thinking is only connected with the external, precisely with that which is separated. Thus in respect of thinking they evoke a feeling that it can only reproduce the external; that one cannot grasp the inner formative living element with it, but can only grasp the external. Thus they falsify our thinking.

It was in fact the karma of Western humanity to make acquaintance with these spirits, who falsify thinking in this manner, alter it, externalise it, who endeavour to give it the stamp of only being of service in reproducing outer things and not grasping the inner living element. It was apportioned to the karma of the Oriental peoples to be preserved from this kind of Luciferic element. Hence they retained more the consciousness that in thinking one must seek for the inwardly forming, shaping of the human being, for what unites him inwardly with the living thought-world of the universe. It was allotted to the Greeks to form the transition between the one and the other.

Since the Orientals have made little acquaintance with that Luciferic element I have just characterised, they have no real idea that one can also come into connection with the living element of thinking about the external. What they get hold of in this connection always seems made of paper mache they have little understanding of applying thinking to outer things. Lucifer must of course cooperate in the activity which I have just described, by which man feels the inclination to meditate on the outer world. But then it is like the swing of the pendulum to one side, man goes too far in this activity—towards the external. That is the common peculiarity of all life; it swings out sometimes to the one side, sometimes to the other. There must be the swinging out, but one must find the way back from the one to the other, from the Oriental to the Occidental. The Greeks were to find the transition from Oriental to Occidental. The Oriental would have fallen completely into rigid abstractions—has, indeed, partly done so, abstractions which are pleasing to many people—if Greece had not influenced the world. If we base our judgment simply on what we have now considered, we shall find in Greece the tendency to make thoughts inwardly formative and alive.

Now if you examine both Greek literature and Grecian art you will everywhere find how the Greek strove to produce the human form from his own inner experiencing; this is so in sculpture as well as in poetry, in fact in philosophy too. If you acquaint yourself with the manner in which Plato still sought, not to found an abstract philosophy, but to collect a group of men who talk with one another and exchange their views, so that in Plato we find no world-concept (we have only discussions) but men who converse, in whom thought works humanly, thoughts externalise, you will find this corroborated. Thus even in philosophy we do not have the thought expressing itself so abstractly, but it clothes itself as it were in the human being representing it.

When in this way one sees Socrates converse, one cannot speak of Socrates on the one hand and of a Socratic world-conception on the other. It is a unity, one complete whole. One could not imagine in ancient Greece that someone—let us say, like a modern philosopher—came forward who had founded an abstract philosophy, and who placed himself before people and said: this is not the correct philosophy. That would have been impossible—it would only be possible in the case of a modern philosopher, (for this rests secretly in the mind of them each). The Greek Plato, however, depicts Socrates as the embodied world-conception, and one must imagine that the thoughts have no desire to be expressed by Socrates merely to impart knowledge of the world, but that they go about in the figure of Socrates and are related to people in the same way as he is. And to pour, as it were, this element of making thought human into the external form and figure, constitutes the greatness in the works of Homer and Sophocles, and in all the figures of sculpture and poetry which Greece has created. The reason why the sculptured gods of Grecian statuary are so human is that what I have just expressed was poured into them. This is at the same time a proof of how humanity's evolution in a spiritual respect strove as it were to grasp the living element of man from the thought-element of the cosmos and then to give it form. Hence the Grecian works of art appear to us (to Goethe they appeared so in the most eminent sense) as something which of its kind is hardly to be enhanced, to be brought to greater perfection, because all that was left of the ancient revelation of actively working and weaving thoughts had been gathered up and poured into the form. It was like a striving to draw together into the human form all that could be found as thoughts passing from within outwards, and this became in Greece philosophy, art, sculpture. (See Diagram (a) p.8a)

A more modern age has another mission, the present time has an entirely different task. We now have the task of giving back to the universe that which there is in man. (Diagram (b)). The whole pre-Grecian evolution led to man's taking from the universe all that he could discover of the living element of the human form in order to epitomise it. That is the unending greatness of Greek art—that the whole preceding world is actually epitomised and given form in it. Now we have the task reversed—the human being, who has been immeasurably deepened through the Mystery of Golgotha, who has been inwardly seized in his cosmic significance, is now to be given back again to the universe.

You must, however, inscribe in your souls that the Greeks had not, of course, the Christian view of the Mystery of Golgotha; for them everything flowed together out of the cosmic wisdom:

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And now picture the immense, the immeasurable advance in the evolution of humanity when the Being who had formerly worked from the cosmos and who could only be known from the cosmos, and whom man could express in the earthly stage in the element of Form:—when this Being passed out of the cosmos into the earth, became man, and lives on in human evolution.

That which was sought out in the cosmos in pre-Grecian times now came into the earth, and that which had been poured out into form, was now itself in human evolution. (c) Naturally (I have therefore indicated it with dots) it is not yet rightly known—it is not yet rightly experienced, but it lives in man, and men have the task of giving it back gradually to the cosmos. We can picture this quite concretely, this giving back to the cosmos of what we have received through Christ. We must only not struggle against this giving back. One can really cling closely to the wonderful words: ‘I am with you all the days until the end of the Earth period.’

This means: what Christ has to reveal to us is not exhausted with what stands in the Gospel. He is not among us as one who is dead, who once upon a time permitted to be poured into the Gospels what he wished to bring upon earth, but he is in earthly evolution as a living Being. We can work through to him with our souls, and he then reveals himself to us as he revealed himself to the Evangelists. The gospel is therefore not something that was once there and then came to an end, the gospel is a continuous revelation. One stands as it were ever confronting the Christ, and looking up to Him, one waits again for revelation.

Assuredly he—whoever he may have been—who said: ‘I should still have much to write but all the books in the world could not contain it’—assuredly he, John, was entirely right. For if he had written all that he could write, he would have had to write all that would gradually in the course of human evolution result from the Christ event. He wished to indicate: Wait! Only wait! What all the books in the world could not contain will come to pass. We have heard the Christ, but our descendants will also hear Him, and so we continuously, perpetually, receive the Christ revelation. To receive the Christ revelation means: to acquire light upon the world from Him. And we must give back the truths to the cosmos from the centre of our heart and soul.

Hence we may understand as living Christ-revelation what we have received as Spiritual Science. He it is who tells us how the earth has originated, the nature of the human being, what conditions the earth passed through before it became earth. All that we have as cosmology, and give back to the universe, all this is revealed to us by Him. It is the continuous revelation of Christ to feel such a mood as this: that one receives the cosmos from the Christ in an inward spiritual way, drawn together as it were, and as one has received it to relate it to the world with understanding, so that one no longer looks up to the moon and stares at it as a great skittles-ball with which mechanical forces have moved skittles in the cosmos and which from these irregularities has acquired wrinkles, and so on—but recognises what the moon indicates, how it is connected with the Christ-nature and the Jahve-nature. It is a continuous revelation of the Christ to allot again to the outer world what we have received from Him. It is at first a process of knowledge. It begins with an intellectual process, later it will be other processes. Processes of inner feeling will result which arise from ourselves and pour themselves into the cosmos, such processes as these will arise.

But you gather something else from what I have just explained. When you observe this motion- (Diagram (a) p.10a) where one has gathered up out of the cosmos, as it were, the component parts of the human being, which have in the Greek world-concepts, in Greek art, then flowed together to the whole human being, then you will understand: In Greece the evolution of humanity strove towards the plastic form, sculptured-form, and what they have reached in such form, we cannot as a matter of fact succeed in copying. If we imitate it nothing true or genuine results. That is therefore a certain apex in human evolution. One can in fact say this stream of humanity strives in Greece in sculpture towards a concentration of the entire human evolution preceding Greece.

When, on the contrary, one takes what has to happen here (b) it is what could be called a distribution of the component parts of man into the cosmos. You can follow this in its details. We assign our physical body to Saturn, the etheric body to the Sun, the astral body to the Moon, our Ego-organisation to the Earth. We really distribute man into the universe, and it can be said that the whole construction of Spiritual Science is based upon a distribution, a bringing again into movement, of what is concentrated in the human being. The fundamental key of this new world-conception (diagram (b)) is a musical one; of the old world (a) is a plastic one. The fundamental key of the new age is truly musical, the world will become more and more musical. And to know how man is rightly placed in the direction towards which human evolution is striving, means to know that we must strive towards a musical element, that we dare not recapitulate the old plastic element, but must strive towards a musical one.

I have frequently mentioned that on an important site in our Building there will be set up the figure of archetypal man, which one can also speak of as the Christ, and which will have Lucifer on the one side and Ahriman on the other. What is concentrated in the Christ we take out and distribute again in Lucifer and Ahriman, in so far as it is to be distributed. What was welded together plastically in the one figure we make musical, inasmuch as we make it a kind of melody: Christus-Lucifer-Ahriman.

Our Building is really formed on this principle. Our whole Building bears the special imprint in it: to bring plastic forms into musical movement. That is its fundamental character. If you do not forget that, in mentioning something like this, one is never to be arrogant, but to remain properly humble, and if you remember that in all that concerns our work on this Building only the first most imperfect steps have been taken, you will not misunderstand what is meant when I speak about it. It is of course not meant that anything at all of what floats before us as distant ideal is also only attained in the farthest future; but a beginning can be sought in that direction,—this one can say. More shall not be said than, that a beginning is desired.

But when you compare this beginning with that which has undergone a certain completion in Greece, with the infinite perfection of the plastic principle in, for instance, the Greek you find polaric difference. In Greece everything strives for form. An Acropolis figure of Athena, or in the architecture of the Acropolis, or a Greek Temple, they stand there in order to remain eternally rigid in this form, in order to preserve for man a picture of what beauty in form can be.

Such a work as our Building, even when one day it becomes more perfect, will always stand there in such a way that one must actually say: this Building always stimulates one to overcome it as such, in order to come out through its form into the infinite. These columns and in particular the forms connected with the columns, and even what is painted and moulded, is all there in order, so to say, to break through the walls, in order to protest against the walls standing there and in order to dissolve the forms, dissolve them into a sort of etheric eye, so that they may lead one out into the far spaces of the Cosmic thought-world.

One will experience this building in the right way if one has the feeling in observing it that it dissolves, it overcomes its own boundaries; all that forms walls really wants to escape into cosmic distances. Then one has the right feeling. With a Greek temple one feels as if, one would like best to be united for ever with what is firmly enclosed by the walls and with what can only come in through the walls. Here, with our Building, one will particularly feel: If only these walls were not so tiresomely there—for wherever they stand they really want to be broken through, and lead out further into world of the cosmos. This is indeed how this Building should be formed, according to the tasks of our age, really out of the tasks of our age.

Since we have not only spoken for years, my dear friends, on the subjects of Spiritual Science, but have discussed with one another the right attitude of mind towards what is brought to expression through Spiritual Science, it can also be understood that when something in the world is criticised, one does not mean it at all as absolute depreciation, absolute blame, but that one uses phrases of apparent condemnation in order to characterise facts in the right connection.

When, therefore, one reproaches a world-historical personality, this does not imply that one would like to declare at the same time one's desire—at least in the criticism of this person—to be an executioner who cuts off his head—figuratively spoken—by expressing a judgment. This is the case with modern critics, but not with someone imbued with the attitude of mind of Spiritual Science. Please also take what I have now to say in the sense indicated through these words.

An incision had at some time to be made in mankind's evolution; it had at some time to be said: This is now the end of all that has been handed down from old times to the present: something new must being (diagram Page 109 (a)). This incision was not made all at once, it was in fact made in various stages, but it meets us in history quite clearly. Take, for instance, such an historical personality as the Roman Emperor Augustus, whose rule in Rome coincided with the birth of the current which we trace from the Mystery of Golgotha. It is very difficult today to make people fully clear wherein lay the quite essentially new element which entered Western evolution through the Emperor Augustus, as compared with what had already existed in Western civilisation till then, under the influence of the Roman Republic. One must in fact make use of concepts to which people are little accustomed today, if one wishes to analyse something of this sort. When one reads history books presenting the time of the Roman Republic as far as the Empire, one has the feeling that the historians wrote as if they imagined that the Roman Consuls and Roman Tribunes acted more or less in the manner of a President of a modern republic. Not much difference prevails whether Niebuhr or Mommsen speaks of the Roman Republic or of a modern republic, because nowadays people see everything through the spectacles of what they see directly in their own environment. People cannot imagine that what a man in earlier times felt and thought, felt too as regards public life, was something essentially different from what the present-day man feels. It was however radically different, and one does not really understand the age of the Roman Republic if one does not furnish oneself with a certain idea which was active in the conception of the old republican Roman, and which he took over into the age which is called the Roman Empire.

The ancient kings, from Romulus to Tarquinius Superbus, were to the ancient Romans actual beings, who were intimately connected with the divine, with the divinely spiritual world rulership. And the ancient Roman of the time of the kings could not grasp the significance of his kings otherwise than by thinking: In all that takes place there is something of the nature of what happened in the time of Numa Pompilius, who visited the nymph Egeria in order to know how he should act. From the gods, or from spirit-land one received the inspirations for what had to be done upon earth. That was a living consciousness. The kings were the bridges between what happened on earth and what the gods out of the spiritual world wished to come about.

Thus a feeling extended over public life which was derived from the old world conception—namely, that what a man does in the world is connected with what forms him from the cosmos, so that currents continually stream in from the cosmos. Nor was this idea confined to the government of mankind. Think of Plato: he did not chisel things out in his soul as ideas, but received them as outflow of the divine being. So too in ancient Rome they did not say to themselves: One man rules other men, but they said: The gods rule men, and he who in human form is governing, is only the vessel into which the impulses of the gods flow. This feeling lasted into the time of the Roman Republic when it was related to the Consular office. The Consular dignity in ancient times was not that genuine so-called bourgeois-element, as it were, which a state- government increasingly feels itself to be today, but the Romans really had the thought, the feeling, the living experience: Only he can be Consul whose senses are still open to receive what the gods wish to let flow into human evolution.

As the Republic went on and great discrepancies and quarrels arose, it was less and less possible to hold such sentiments, and this finally led to the end of the Roman Republic. The matter stood somewhat thus: People thought to themselves: if the Republic is said to have a significance in the world, the Consuls must be divinely inspired men, they must bring down what comes from the gods. But if one looks at the later Consuls of the Republic one can say to oneself: The gentlemen are no longer the proper instruments for the gods. And with this is linked the fact that it was no longer possible to have such a vital feeling for the significance of the Republic. The development of such a feeling lay of course behind men's ordinary consciousness. It lay very deep in the subconscious, and was only present in the consciousness of the so-called initiates. The initiates were fully cognisant of these things. Whoever therefore in the later Roman Republic was no ordinary materialistically thinking average citizen said to himself: 'Oh, this Consul, he doesn't please me—he's certainly not a divine instrument!' The initiate would never have admitted that, he would have said: He is, nevertheless, a divine instrument—Only ... with advancing evolution this divine inspiration could enter mankind less and less. Human evolution took on such a form that the divine could enter less and less, and so it came about that when an initiate, a real initiate appeared who saw through all this, he would have to say to himself: We cannot go on any further like this! We must now call upon another divine element which is more withdrawn from man. Men had developed outwardly, morally, etc., in such a way that one could no longer have confidence in those who were Consuls. One could not be sure that where the man's own development was in opposition to the divine, that the divine still entered. Hence the decision was reached to draw down, as it were, the instreaming of the divine into a sphere which was more withdrawn from men. Augustus, who was an initiate to a certain degree in these mysteries, was well aware of this. Therefore it was his endeavour to withdraw the divine world rulership from what men had hitherto, and to work in the direction of introducing the principle of heredity in the appointment to the office of Consul. He was anxious that the Consuls should no longer be chosen as they had been up to then, but that the office should be transmitted through the blood, so that what the Gods willed might be transmitted in this way. The continuance of the divine element in man was pressed down to a stage lying beneath the threshold of consciousness because men had reached a stage where they were no longer willing to accept the divine. You only arrive at a real understanding of this extraordinarily remarkable figure of Augustus, if you assume that he was fully conscious of these things, and that out of full consciousness, under the influence of the Athenian initiates in particular who came to him, he did all the things that are recorded of him. His limitation only lay in the fact that he could reach no understanding of the Mystery of Golgotha, that he only saw how human beings come down into matter, but could not conceive how the divine element should take anchor in the material of the blood. He had no understanding of the fact that something entirely new had now arisen in the Mystery of Golgotha. He was in a high sense an initiate of the old Mysteries, but he had no understanding for what was then emerging in the human race as a new element.

The point is, however, that what Augustus had accomplished was an impossibility. The divine cannot anchor in the pure material of the blood in earthly evolution, unless this earthly evolution is to fall into the Luciferic. Men would never be able to evolve if they could only do so as the blood willed, that is, developing from generation to generation what was already there before. However, something infinitely significant is connected with the accomplishment of this fact. You must remember that in early times when the ancient Mysteries were in force people possessed in the Mysteries a constant and powerfully active spiritual element, although that cannot be significant to us in the same way today. They knew, nevertheless, of the spiritual worlds; they came quite substantially into the human mind. And on the other hand people ceased in the time of Augustus to know anything of the spiritual element of the world; they no longer knew of it in consequence of man's necessary evolution. The Augustus-initiation actually consisted in his knowledge that men would become less and less fitted to take in the Spiritual element in the old way. There is an immense tragedy in what was taking place round the figure of Augustus. The ancient Mysteries were still in existence at that time, but the feeling continually arose: Something is not right in these ancient Mysteries. What was received from them was of immeasurable significance, a sublime spiritual knowledge. But it was also felt that something of immeasurable significance was approaching; the Mystery of Golgotha, which cannot be grasped with the old Mystery knowledge, with which the old Mystery knowledge was not in keeping. What could, however, be known to men through the Mystery of Golgotha itself was still very little. As a matter of fact even with our spiritual science we are today only at the beginning of understanding what has flowed into humanity with the Mystery of Golgotha. Thus there was something like a breaking away from the old elements, and we can understand that more and more there were men who said: We can do nothing with what comes to us from the Mystery of Golgotha. These were men who stood at a certain spiritual eminence in the old sense, the sense of the pre-Christian, the pre-Golgotha time.

Such men said to themselves: Yes, we have been told of one, Christus, who has spread certain teachings. They did not yet feel the deeper nature of these teachings, but what they heard of them seemed to be like warmed-up ancient wisdom. It was told them that some person had been condemned, had died on the cross, had taught this and that. This generally seemed to them false and deceptive, whereas the ancient wisdom which was handed down to them seemed enormously grand and splendid. Out of this atmosphere we can understand Julian the Apostate, whose entire mood can be understood in this way. More and more, individuals came forward who said: That which is given by the old wisdom, the way it explains the cosmos, cannot be united with that which blossoms, as if from a new centre, through the Mystery of Golgotha.—One of the individuals who felt this way was the sixth century Byzantine emperor Justinian (who lived from 527–565,¹ whose actions are to be understood from exactly this viewpoint. One must understand that he felt, through the whole manner in which he grew into his time, that something new was in the world ... at the same time there came into this new world that which was handed down from the old time. We will consider just three of these things which were thus handed down.

For a long time (five or six centuries) Rome had been ruled by emperors: The rank of consul, however, had existed for only a short time, and, like a shadow of the old times, these consuls were elected. If one looked at this election of consuls with the eyes of Justinian, one saw something which no longer made any sense, which had true meaning in the time of the Roman Republic, but was now without meaning: therefore he abolished the rank of consul. That was the first thing.

The second was that the Athenian-Greek schools were still in existence; in these was taught the old mystery-wisdom, which contained a much greater store of wisdom than that which was then being received under the influence of the Mystery of Golgotha. But this old mystery-wisdom contained nothing about the Mystery of Golgotha. For that reason Justinian closed the old Greek Philosophers' Schools.

Origenes, the Church Teacher, was well versed in what was connected with the Mystery of Golgotha, even though he still stood in the old wisdom, although not as strict initiate, yet as one having knowledge to a high degree. In his world-concept he had amalgamated the Christ-Event with the World-conception of the ancient, wisdom, he sought through this. to understand the Christ Event. That is just the interesting thing in the world concept of Origenes, that he was one of those who especially sought to grasp the Mystery of Golgotha in the sense of the old mystery wisdom. And the tragedy is that Origenes was condemned by the Catholic Church.

Augustus was the first stage. (see the lined diagram p.10a) Justinian in this sense was the second stage. Thus the earlier age is divided from the newer age, which- as regards the West—had no longer understanding for the Mystery wisdom. This wisdom had still lived on in the Grecian schools of philosophy, and had gradually to work towards the growth and prosperity of that current in mankind which proceeded from the Mystery of Golgotha. So it came about that the newer humanity, with the condemning of Origenes, with the closing of the Greek schools of philosophy, lost an infinite amount of the old spiritual treasure of wisdom. The later centuries of the Middle Ages worked for the most part with Aristotle, who sought to encompass the ancient wisdom through human intellect. Plato still received it from the ancient mysteries, Aristotle—he is, to be sure, infinitely deeper than modern philosophers—did not regard wisdom as a treasure of the Mysteries; he wished to grasp it with the human understanding. Thus what prevailed at that time in a noted degree was a thrusting back of the old Mystery Wisdom.

All this is connected with the perfecting in the new age of the condition which I described at the beginning of today's lecture. Had not the Grecian schools of philosophy been closed we should have possessed the living Plato, not that dead Plato whom the Renaissance produced, not the Platonism of modern times, which is a ghastly misconception of ^{1missing text}

• 1. According to the Encyclopaedia Britannica, Justinian lived from 482–565, and ruled from 527–565.