The Rudolf Steiner Archive

after a eurythmy presentation of Faust's Ascension

We tried to give eurythmy performances related to Goethe's “Faust” at Easter and Whitsun and at the Feast of the Assumption. In a way, we felt the need to have these performances ready by the Feast of the Assumption. You will recall that, in connection with the previous descriptions from Goethe's Faust, I tried to show how the way in which Goethe went through his spiritual development can be highly effective as a model because we can see in him can see how the great personality, in particular, slowly and gradually acquires and slowly and gradually works through the process of arriving at a point of view regarding a matter that can then satisfy him. How many people believe that they are good Christians and understand Christianity. We had to point out that at the time when Goethe wrote the first scenes of his Faust, he basically had, if not an anti-Christian, then, one might say, an un-Christian way of feeling. Just take a look at what has been preserved as the – forgive me for using the distasteful title, but it has become common – so-called “Urfaust” (the “Primal Faust”), and then what was published under the better title “Faust, a Fragment”.

We can see from this that Goethe had to grow quite old before he was able to insert a Christian element into these things in the meaningful way of expressing the most secret impulses of his soul. This soul needed infinite deepening in world knowledge and world feeling. And when the fragment of Faust appeared in 1790, it did not yet contain the scene that Goethe could only write at a much more mature age, the scene where Faust is stopped from taking the step he wants to take, from suicide, by the Easter bells. It was only at a mature age that Goethe felt compelled to introduce this Christian element into the first part of his Faust. A genius must live through and experience much, much more before he feels ripe in his own way, whereas many others feel ripe so soon. And we see that Goethe really felt this way, so that he added something Christian, something of Christianity, to “Faust,” which he had begun in his youth – but also already in his later youth – and had carried out in certain scenes.

It is now characteristic that Goethe, so to speak, needed a new approach to work his way through his way of feeling and the inner workings of his feelings towards the world – I would say through a realm from which the Christian impulses have been torn – before he could approach Christianity in a new way, in a way that would satisfy his later age, and also in a poetic way.

Yesterday I already pointed out to you how appropriate and professional, to use the pedantic expression, the whole structure of the last scene of the Ascension of Faust is. But we look even deeper into the matter when we realize something else from the spiritual considerations.

Let us imagine: in a particularly suitable natural setting – a wilderness, mountain gorge, rocks and everything possible that makes an impression corresponding to mysticism – a choir, we can imagine a monks' choir, approaches and absorbs what is happening in its consciousness. We have heard why this choir of monks is there. To put it on a real footing, Goethe needed this consciousness outside as a medium to absorb the events associated with Faust's soul ascending into the spiritual world. What is happening? The choir first points out to us what is going on. We can say: this choir senses that which is otherwise dormant as movement. The world of the spirits of form is slowly beginning to merge into the world of the spirits of movement. It spiritualizes as it begins to be moved, that which confronts us elementarily – everything initially in motion:

The forest sways,
the rocks press against it,
roots cling to it,
trunk close to trunk,
wave after wave splashes...

Why is that? Yes, that is because we are to be shown how a soul is to rise from this earthly existence, the physical plane, up into the spiritual world. A soul is to be wrested from the physical plane – the physical plane is also nature – a soul is to be wrested from nature. We now know that nature is permeated by the elemental world, that at the moment we pass from the rigid existence of nature to the elemental existence, everything is truly in motion. We cannot imagine that we can conjure up before our soul the idea of the soul of Faust ascending into the spiritual worlds if we cannot vividly visualize for ourselves the coming to life of nature and the release from the life of nature in relation to the soul of Faust. For it must be said: in the face of so much that is unhealthy, especially in mystical and occult movements, we have, in all that is allowed to tie in with Goethe's occultism, something thoroughly healthy, rooted in the solid ground of world reality. Goethe would not be able to present the spiritual world to us in any other way than by linking it to what confronts man on the physical plane, to nature, by showing, as it were, how nature spiritualizes itself before the healthy senses. And Goethe would never have said yes to an occultism that was not intimately connected with a real love of knowledge and of penetrating nature.

We can do an enormous amount to heal our spiritual science by striving to understand the secrets of nature. This is difficult in our time because, as was shown yesterday for research into the wisdom of the bakis or other things that arise before the soul's eyes in spiritual development, nature is approached in such a foolish way. And how is it? Just as those seemingly infinitely profound explanations of Goethe's eight lines, which are supposed to refer to everything possible, while they refer to slippers and cigars, so it is in reality with much of what is said today by science about nature. You see how much of what passes today as natural science bears just as little relation to the truth as what was communicated to you yesterday bears to philological science, and how Goethe's wisdom bears to what it actually refers to. That is why it is difficult in our time to gain from science the relationship to nature that Goethe actually has. But we must strive unceasingly to make our occultism thoroughly healthy. And there is no better, no more dignified starting point for our time than what Goethe has contributed to occultism.

We see how in the consciousness of the choir – whereby this now really enters into the impersonal of nature, in that the echo resonates – the spiritual of nature breaks free. And we can now hope that the same consciousness, which is capable of seeing through nature in such a way that everything comes from deep within nature, can also see the ascending soul. By first seeing it at all, the soul that is ascending in spirit sees it, completely placed in real life. But how do you get to see this spiritual world? I already mentioned yesterday: it is presented to us in a dignified way in three stages, in that the consciousness of the choir, which has a general awareness that spiritual essence is hidden within nature, the consciousness of the Pater ecstaticus, the consciousness of the Pater profundus, the consciousness of the Pater Seraphicus: these are successive stages of soul development. How the mystical development rises from self-absorption and the self to the realization of a further spirituality of nature, than the choir can see through, is shown to us in the transition from Pater ecstaticus to Pater profundus , and then in the transition from Pater profundus to Pater Seraphicus, how the soul can develop healthily, can truly develop into the spiritual world, so that it can see the spiritual world in its depths. Goethe had received guidance on this early in his youth, when he learned of the kind of contact Swedenborg had with the spirit world. We know that we should not overestimate this, but for Goethe it was a powerful stimulus. Swedenborg recounts that he associated with spiritual beings in such a way that they came very close to his mind, that they took possession of his sense organs, that they, guided by his eyes, saw the world and, of course, were able to communicate what they had seen and heard quite differently than the human soul. Thus Swedenborg experiences the spiritual world through those English beings who enter his sense organ. This made a great impression on Goethe, this entering of spirits into the human organism. So that in a certain respect it had become quite familiar to him how such a spirit deals with the spiritual world. These things were quite familiar to Goethe in general. What we have not yet been able to present here - we will do so later when our building is finished - is the fact that the Pater ecstaticus floats up and down. On May 26, 1787, Goethe wrote about Filippo Neri: “In the course of his life, the highest gifts of religious enthusiasm developed in him: the gift of tears, of ecstasy, and finally even of rising from the ground and floating above it, which is considered by all to be the highest.”

I want to emphasize this because I must tell you that Goethe did not write this unconsciously or as a mere fantasy, but because he was very well versed in these things, he knew them, knew them deeply. So he doesn't just let Pater ecstaticus float up and down because it occurs to him; we have to bear in mind that Goethe was a man who spoke of Filippo Neri in this way. This deepens the feeling tremendously. What is needed much less in these matters are clever explanations, and much more the ability to immerse oneself in Goethe's soul, to see how deeply he was connected in his soul with this ascent of the human being on this path of mystical knowledge. And then we see, the Pater ecstaticus shows us how the soul inwardly, in the manner of Meister Eckart or Johannes Tauler or Suso, takes in the divine reign, so that the soul comes to the point of confessing with Meister Eckart: “Not I, but the God in me wills and thinks and feels.” For if the soul continues to ascend, it will perceive spiritual revelation in nature from the elemental world, as we see in the Pater Profundus, whose inner being expands throughout the whole, all-encompassing nature.

Then the human soul, having undergone this, ascends to direct communication with the spiritual world, as we see in the case of Pater Seraphicus, who now really comes to perceive such spirits , such as the blessed boys, the midnight-born, who live as spiritual entities in all the spiritual activity and life that develops here between the dwellings of the anchorites and monks.

Thus, what comes to us most vividly – and it is the presentation of this living reality that is important – is that Goethe guides Faust's soul up into the spiritual world, but that he needs a spiritual setting to do so. We can guess how nature is set in motion, how elemental life rises out of nature, how nature's beings then develop into consciousnesses, which are ever higher, with the soul developing into the embrace of spiritual beings, as is the case with the blessed boys, and how it can then be the souls of penitents and also the soul of Faust himself. The entire spiritual scene contains this. And then there are wonderful increases right up to the end, where the Chorus mysticus expresses the mystery of the world, where we see how our spiritual eye is lifted up into a spiritual world. We make the ascent from standing in nature and on the firm ground of the physical plane to the spiritual worlds, into which the soul of Faust is taken.

During Goethe's lifetime, only the first part of Faust had been published, as we now have it. Then the scene: “Charming Area”, Faust bedded on flowery grass. Then individual parts of the scene at the “Imperial Court” from the first act of the second part. In it, a transition to the “Classical Walpurgis Night”, but not the Walpurgis Night itself, and then the “Helena Scene”.

Even during Goethe's lifetime, many people had thoughts about how Faust could be completed. If you follow these thoughts – and some of them were even printed – you will find that people already knew that Faust's soul must be redeemed, must ascend into the spiritual world. But all the ideas that people have come up with have something - there is no other way to put it - abstractly vague, something extraordinarily vague about them. Goethe once said to Eckermann that he had to call on Christian imagery to help him move from the vague to what he wanted to present as a spiritual reality.

And so, in his very old age, we are once again confronted with this wonder. Consider that Goethe wrote the whole pagan part, the whole pre-Christian part: Faust's connection with Helen. Then again something that is certainly not anti-Christian: the fourth act of “Faust”, that only after he has once more plunged into that in which not directly Christian impulses are at work, after he has once more wriggled through there, he is again to present the riddle of Faust in the highest sense, that only in his very old age, out of all pagan cult, he must plant Christianity in “Faust”. Goethe had to live to be eighty years old so that he could say to himself that he is able to use the Christian ideas in such a way that they are a garment for the path that the soul of Faust has to go.

It was Goethe who really paved the way for us to understand the Christ impulse more and more, a path we refer to in spiritual science. And the beginnings of this understanding, which we have now been able to experience, will be followed by many others in the future, when we are no longer able to be present or can only be present in subsequent incarnations. Goethe was the first to do this through spiritual science: to connect the penetration of reality with what flows in our soul through the Christ impulse. And Goethe has presented this in tremendous depth, but in such a way that it is always vivid and always appropriate.

Nature stands before us. The choir of monks, who initially appear before us pointing to the spiritual, see the elements emerging from nature, and spiritual-soul entities join the elements, that comes out of nature. Goethe already perceived this as a specifically Christian view. Christianity is not about always saying: Christ, Christ and Christ again! Christianity is not about always repeating Christian dogmas. It is a way of feeling, of relating to the world. And this feeling, this relating to the world, comes across in a wonderful way in the way Goethe presents it. The way this feeling lives through and permeates the last scenes of Faust is eminently Christian, and its Christianity is particularly evident to us in that the whole of Faust — despite the fact that some fragments and some parts remain unfinished — is so artistically great and so powerfully conceived that one only gradually comes to understand the tremendous artistic conception.

And before us stands the broad natural existence of the physical plane, which we see, in the truly Christian sense, transformed into the elementary and truly spiritual existence. Faust is led into this after he has gone through his connection with Helena, with the ancient spiritual world. Here, too, we are confronted by spiritual beings. Helena is led up from the underworld. Faust encounters her. She is surrounded by a chorus, twelve choruses surround Helena. When Helena returns to the underworld, the chorus stands there, and at this end of the third act the chorus shows itself to us as not yet fully matured into humanity, as elemental beings. And how does the chorus disappear in the third act of the second part of Goethe's 'Faust'? That is very interesting! There we are also dealing with elemental beings. And when Helen disappears, the chorus of these elemental beings also disappears. The chorus divides into four parts. What happens to one quarter of the chorus? Well, three members of the chorus describe how they disappear: they disappear into nature. Where Goethe presents paganism, he shows us the elemental beings who, as the twelve-voice chorus, surround Helen. They now disappear and merge with nature. Feel how the first part of the choir enters into nature:

We, in this thousand branches whispering tremors, purring floats,
Attracting prancing, luring softly, root of the life sources
After the branches; soon with leaves, sometimes with flowers exuberantly
we adorn the fluttering hairs freely to airy prosperity.

That is, these beings of the choir become trees, become nature. They may then approach us, out of the Christian impulses, when they approach us again as a

wood, it sways towards us.

The pagan elemental spirits disappear into nature, and they emerge again where the Christ impulse has come alive on the earth. Oh, how wonderfully this chorus disappears with Helena, and then - we know it from the last scene - when the beings, who have received the Christ impulse as blessed boys, emerge from nature. And take the other part of the chorus:

We, on this rock wall, smooth as a mirror,
nestle, moving in gentle waves, caressing;
listening to every sound, birdsong, flutes of the wind.

Truly, these are the same rocks into which these elemental beings have slipped, and then “cling”, and from which the beings of the spiritual world later emerge, after they have received the Christ impulse.

You can see how deeply felt this Faust poem is, how there are other connections in it than those usually observed. And it is these connections that are so important. Goethe was aware of this. That he was aware of this is clear from a very specific suggestion that Goethe wanted to make when he was not quite finished with the third act of the second part of Faust. He had completed it roughly up to the disappearance of Helena and up to the “going out into nature” of these elemental choruses, just up to this scene, roughly as far as I have read now. Then he wanted to do what he did in a sense at the end of the third act, to let Mephisto arise from Phorkyas, and now Mephisto was supposed to express what Goethe actually wanted with this Faust at the conclusion of his “Faust.” That he let it be spoken through the mouth of Mephisto was for reasons of performance, because Mephisto is, so to speak, the one who brings about the third act after all. The third act is incorporated into “Faust” as a classical-romantic phantasmagoria. Mephisto is, so to speak, the one who introduces the third act with a kind of spiritualistic laboratory magic, he is supposed to say what Goethe actually wants by continuing “Faust”. At a time when Goethe already realizes that he must incorporate the Christ impulse into his work, he wants to say through Mephistopheles: “Certainly, there have always been times when people have recognized that at the bottom of sensual existence there is spiritual existence. We can go back to the mysticism of ancient India and ancient Egypt, where it was known and described that at the basis of natural existence there is something spiritual. But it does not befit us, Goethe wanted to say, to understand this spiritual reality today in the same way as it was understood in these ancient mystical systems. The Christ Impulse has brought into the world something completely new in relation to all ancient mysticism and all ancient wisdom. The old can no longer serve us. That is what Goethe wanted to say. And I am not just asserting that he wanted to say it, but the passage has been preserved. It is not in 'Faust' now, but the passage has been preserved, conceived by Goethe, with corrections added by his scribe, as indicated by Goethe. At the end of the third act, it is said how he demands the newer Christ impulse for his “Faust”, how he does not want some ancient wisdom, but something completely new in the sense of the Christ impulse. For Mephisto, when he is to appear before the audience, should speak the following words:

Enough, you see him,

- Euphorion is meant –

though much worse
than on the British stage, where a little child
gradually grows up to become a hero.
Here it is even more fantastic. No sooner is he conceived
than he is also born,
he jumps, dances and speaks a delicate word.
Many criticize this,
others think that this is not so straightforward
and that it is to be understood roughly, that there is something behind it.
One can well sense mysteries, perhaps even
mystifications, Indian and also
Egyptian elements, and anyone who likes to put it all together,
brew it up, etymologically back and forth
is the right man.

Goethe already senses something of those teachings that have come and have etymologically concocted everything, but he wants nothing to do with any of them, because he says here:

We also say it, and our deep meaning will be a faithful student of newer symbolism.

Goethe says: not Egyptian, not Indian, but “to be a faithful disciple of newer symbolism”!

Then he came to incorporate the Christ impulse into his “Faust” in this way – not just by adding a Christian element here or there, but by enshrining the entire way in which the soul presents itself in the flow of his creation. And as we can see, he does that. We see how he really does know the development of mysticism in the progression of the three fathers, and on the other hand, we find how he wonderfully separates the initially unified choir of angels into two groups: the choir of younger angels and the choir of more mature angels. And when you read what the younger angels say and what the more mature angels say, we again find something quite remarkable. Take what the younger angels say first:

Those roses, from the hands
of loving, holy penitents

- one must remember the previous scene –

helped us to win the victory
and to complete the high work,
This treasure of the soul to win.
Evil fled as we scattered,
Devils fled as we struck.
Instead of the usual punishments of hell
The spirits felt the agony of love;
Even the old master of Satan
Was pierced with acute pain.
Rejoice! It has been accomplished.

But the angels can already be perceived in the previous scenes. These are now the younger angels. It is impossible to say how deeply one is touched when one lets the appropriateness of such a representation take effect on one. The younger angels – why that, the younger angels? That means: they are younger, they do not yet have so much connection with the earthly world.

In pre-Christian times, angels are the beings who cover their faces at all before the Incarnation on earth, who do not mix in the pre-Christian times with what is happening down below on earth. They remain at the very top in spiritual spheres.

Now think how characteristic these younger angels are, who have not yet found their way into the Christian sphere, but who are up there, who have not yet descended during the Christian sphere. Consider how the Elohim are characterized at the creation of the world. After the creation is presented to us from day to day, we are then told at the end: “And they saw that it was good,” or “beautiful.” The word that is used is difficult to translate. It means that the Elohim are such spiritual beings that they first make things and then see that it was beautiful. That is what matters. These are the other kind of entities that have attained perfection on the old moon and are now transitioning spiritually into earthly existence, doing first and then seeing and perceiving that it has been successful. These younger angels must have the perception of these spiritual entities; they must first say what they have done. Now they realize that they have strewn roses from the hands of the penitent, that they themselves have caused pain to the old Satan master.

So appropriately, Goethe writes that he knows: beings that have not come into contact with the Christian world only recognize the beauty and goodness of what has been done afterwards:

Those roses, from the hands
of loving, holy penitents,
helped us win the victory...

That the victory was won comes afterwards. You see, I'm not delirious!

Fogging around the rocky heights,
I just feel,
A ghostly life stirring in the
Nearby.
The clouds become clear;
I see a moving crowd
Of blessed boys,
Free from the pressure of the earth,
In a circle,
They refresh themselves
With the new spring and adornment
the upper world.
Be it from the very beginning
Increasing full profit
These joined!

The blessed boys are there long ago, and they have something to do with the appearance of these angels, but the angels only realize that they are there when the whole scene is set. Goethe is fully aware of all this. They do not carry that which is connected with the earth in the soul of Faust; that must be borne by those who have become a little older, more perfect, who have descended through the Mystery of Golgotha and come into contact with the earthly.

A remnant of the earth remains for us,

say the more mature angels, not the younger ones.

To bear it would be embarrassing,
and even if it were made of asbestos,
it is not clean.

And then they explain that through the Mystery of Golgotha they have now attained an insight for which the other angels veil their faces, how spiritual power connects with the elements that are mixed with the nature of earthly life. It is something quite tremendous to perceive how Goethe describes it, so expertly and appropriately, and how he knows how to characterize the individual members of the spiritual world correctly. When one compares the colorful, characterless stuff that others, who also wanted to represent spirits, concoct, it sometimes looks as if someone wanted to describe the external nature and would say: Oh, I went through the forest and meadow and saw such wonderful blue roses and such wonderful yellow chicory and such beautiful red and yellow violets and the like in the meadows – which is all wrong. Those who know the spiritual world find some descriptions to be extremely inept because everything is wrong. With Goethe, everything is right! That is the essential thing, to perceive not a crazy interpretation, but to perceive how this soul is rooted in the spiritual world at the moment when it decides to describe a spiritual event from within itself, as is the ascent of Faust into the spiritual world. And in doing so, the artistic, artistic compositional element in the spiritual!

I once tried to show you how, quite apart from what the Gospel of John actually is, there is something in the mood of the Gospel of John that makes it one of the greatest works of art. Remember the Kassel cycle on the Gospel of John! Truly, artistic endeavors of this kind, striving for artistic perfection in the spiritual, we find everywhere in Faust, but in such a way that the artistic in it is really, in being artistic, at the same time spiritually right. That is the significant thing. For it is essential that the world should more and more recognize that what is really recognized and experienced out of the spirit is the right thing, even when it is placed in the world. What is spun out of the spiritual usually looks like a house of cards in the world. But what is recognized out of the spiritual can be placed in the world.

This was the aim in the architecture of our building, that it should be truly created out of the spiritual. Therefore everything is feasible. It makes one all the less scrupulous when here and there people come and say: they don't like this and they don't like that. There are people like that who find fault with this or that in our building. But if you know the world a little and know that or to what extent people belong to the choir of those who interpret Goethe in the same way as that gentleman I told you about, you don't care about all the criticism, because that gentleman, for example, who was mentioned, could say whatever he wants about our construction and our way of thinking and so on, you wouldn't need to be impressed. And such is the spirit of the people after all. You just have to know life a little. But that which is born of the spiritual is possible because it is spirit and artistry at the same time.

And today I would like to point out at least one more thing. Three penitent women, together with the penitent woman otherwise called Gretchen, come to meet us. Yes, the artist never does that – the real, true artist – he never says: Now, I will have three penitent women appear. Where can you find three penitent women? – Of course, you can meet all kinds of people in life. There are people, really, such people, who take a rhyming dictionary and make up poetry according to it, you can start at the alphabet – whatever rhymes with that – and then comes the second line and so on. I knew people like that too. But a true poet, an artist, doesn't even do that. He doesn't just take three penitent women in any old way. Instead, as is particularly characteristic of Goethe, he brings us another of those wonderful intensifications, a case of wonderful inner composition that is both factually accurate and correct. What are the three penitent women supposed to be? First Mary Magdalene, then the Samaritan woman at the well, and then Mary of Egypt. Well, I have already hinted at it. They are meant to show us that there is something eternal in the female nature - “an eternal star of love” - that, as it were, cannot be eroded, Goethe wants to say, when it unites with the female soul, even with guilt. The love, the love that Christ brought, despite the fact that in their outer life they were by no means model human beings, but their souls were such that they could understand love. If we think about this correctly, we must say: Yes, something like the Christ impulse spreading throughout the world first seizes what is nearest, then it seizes what is further, then it seizes what is furthest. And it would be wonderful if the Christ's impulse of love spread like a wave, if it also took hold of the guilty and outshone the guilty, drawing ever wider circles. So, Mary Magdalene, the Jewish, the Hebrew woman, directly from the land that was intimately connected with Christ Jesus in Judaism: the closest environment is taken hold of by Christian love. Then He goes beyond the realm of Judaism, but still into the neighboring region, to the Samaritans, who have no ethnic community with the Jews: the second circle. And then He comes to the third circle. You know that what is presented as being very far removed from Christianity is presented as Egyptian: the Egyptian Mary. She comes from what is even more foreign out there in the pagan world, which is now grasped in a distant way, pushed back as if by an invisible hand because of the sin of touching the cross, and only atoning for the guilt through a forty-year penance: how far the waves of love reach out there!

We really see them, the waves of love, as they spread, and we understand something of what gradually crystallizes in Goethe's imagination as that which he then finally describes as the “eternal feminine”, in whose conception every trace of inferiority must be removed.

And the outpouring of love corresponds exactly, I might say, to the tone, the whole manner in which Goethe put the words into his mouth. Just try to find that wonderful intensification which now lies in the peculiar feeling, the rhythmic formation of the words:

By the love that made
of thy Son, transfigured with God,

We feel something like a trickling nearby.

At the well to which
Abram used to lead his flock,
At the bucket that was allowed to touch the Savior's cool lip;
At the pure, abundant spring,
Which now flows forth from thence,
Abundant, eternally bright,
Through all the worlds it flows —

Imagine how it expands! With this whole presentation, we are actually in the immediate vicinity of the person of Christ. Then whole worlds are included in the presentation of nature. And then, as we come to the Egyptian Mary:

At the hallowed spot,
Where they laid the Lord;
At the arm that from the. gate
Warned me, repelled me back;

The invisible, the spiritual, is directly addressed. Once again, an intensification! It is not the case that one first needs to intellectually ascertain that these three circles really exist. One must feel them by pronouncing the words. That is the significant thing.

And now let us consider the following. Through years of reflection, we have come to understand that before our evolution on Earth, there was a Saturnian era, then a solar era, then a lunar era, and that we are now at the Earth era. In a sense, the human being has gone through everything that has gone through these stages of development. Where, then, can we read the essence of these stages of development? It lies in the fact that these times were once there and then passed away again, and that the Earth time has emerged. But before the Earth time, man went through the Saturn, Sun and Moon time, and he carries the effect of these times within him. If we now examine modern man with the means of spiritual science, we find that the physical body, having acquired its first disposition on Saturn, then develops further through the sun, through the moon, to the earth, where it has once again connected with cosmic powers in order to take on something new. What the human being's physical body has gone through in these three stages – and here we touch the edge of a momentous mystery – in that the physical body has gone through it, has been most clearly expressed in the constitution of the inner female organs on Earth. The interior of the female organism, both the physical body and everything that is expressed as soul in connection with the physical body, bears the effects of Saturn, the Sun and the Moon in the most eminent sense. It is not without reason that the Bible relates how the Elohim took the dust, that is to say, that which was added to the earth only, like air and water – one thinks of the earthly element when one says 'dust' – to form Adam, the man. From the cosmos, the macrocosm, which the woman carries over from Saturn, Sun and Moon, is first joined with the male principle. There is a profound mystery about what confronts each other on earth as male and female. Of course, what has just been said refers only to what the male and female express in the organization of the human being. And this mystery is connected with the whole earth, is connected with the abilities that are proper to woman only as woman during earthly development, with the fact that the macrocosmic of Saturn, Sun and Moon development is carried over into woman's inner being and is taken up into woman's microcosm, while the macrocosm of the just preceding earthly development is taken up into man's microcosm. In a very special way, the feminine and the masculine carry the whole cosmos within them. And if I have often stated here that the human being carries the whole macrocosm within him, the feminine and the masculine organization carry it within them in a different way.

A cosmic thought dawns on Goethe as he brings the penitentesses close to the Mater gloriosa. For what is the Mater gloriosa to him? She who has most purely carried over into earthly time the eternal effects of the time of Saturn, the time of the sun and the time of the moon, leaving them untouched by the earthly and connecting with the macrocosm by being allowed to prepare the Christ of the earth. The macrocosmic, the eternal aspect of the feminine draws upward. What draws upward? How could we still answer this question? By repeating the mystic chorus.

That is what Goethe meant – only he does not want to use a general term – that is what Goethe meant.

All that is transient
Is but a parable;
The inadequate,
Here it becomes attainable;
The indescribable,
Here it is done;
The gloriosa Mater
Draws us on.

That which has been done, that which has taken place before us, at the same time draws the entire spiritual world upward.

Goethe's poem of life ends with a deeply Christian sentiment. We shall take up these aphoristic remarks (for that is what they should be) again in the following.

Let us look back at an earlier scene from the second part of Goethe's Faust, the scene in which I have often mentioned how it was made possible for Faust to unite with Helena. How is this possibility of Faust's union with Helena presented within the whole of the Faustian legend?

We know that in order to be united with Helena, Faust must first go to the region where even Mephistopheles cannot enter, to the realm called “the realm of the Mothers”. We have emphasized several times that Mephistopheles-Ahriman is only able to give Faust the key to the realm of the “unentered, unenterable”. We have also mentioned how in this realm of the Mothers we can find the eternal aspect of Helen of Troy, and we have mentioned how Goethe tried to solve the mystery of Helen's re-entry into the world. We have found that Goethe expressed this secret by allowing the homunculus to come into being, by allowing the homunculus to pass through the evolution of the earth's development, to catch up with this evolution of the earth's development, as it were, and that the homunculus, by dissolving itself dissolves in the elements, passes over into the elementary spiritual world, so that, by uniting with the archetype of Helen, which Faust brings from the mothers, he, as it were, “gives the re-embodiment with which Faust can now unite. Faust has, as it were, been elevated to the great arena of history; he seeks Helena. What does he need to seek Helena? Helena, the type of Greek beauty; Helena, the woman who brought so much ruin to the Greek world, but whom Goethe nevertheless presents to us in such a way that she also appears to us — and here I am referring to Gretchen — as being innocently guilty in the Greek sense. For thus Helen appears at the beginning of the third act: innocently guilty. Much guilt has been caused by her act. But Goethe seeks the eternal in every human nature and cannot reckon with guilt where he wants to present the evolution of humanity in the higher sense, but he can only reckon with the necessity of

If we now ask ourselves how Faust is put in a position to ascend to those spiritual realms where he can find Helena, we are confronted with the answer:

It is the mothers!
Mothers!

And Mephistopheles hands him the key to the Mothers. In a very characteristic way, we are shown that Faust is to descend to the Mothers; one could just as easily say ascend, because in this realm it is not important to distinguish between going up and going down in the physical sense.

The Mothers! Mothers! - it sounds so strange!

We hear the word from “Faust”. And when we recall how this realm of the Mothers is described, how they sit around the golden tripod, when we envision the entire scene of the realm of the Mothers, how could this journey of Faust into the realm of the Mothers be expressed? What are they, the Mothers, who reign eternally, but who are depicted as feminine and represent the forces from which Faust has brought forth the eternal, the immortal of Helen? If one wanted to express the whole fact at the point where Faust is sent to Helena, one would have to say: Faust will have to express his urge to Helena and to the Mothers by saying: The eternal feminine pulls us up or down – it does not matter now. We might just as well apply this last motive, which confronts us at the end of Faust, to the point where Faust descends to the Mothers. But with Faust on his journey to the Mothers and to Helen, we are standing on the soil of the old pagan world, the pre-Christian world, the world that preceded the Mystery of Golgotha. And at the end of Faust? We are confronted with a similar journey by Faust, the journey of the loving Faust, who wants to approach Gretchen's soul, but we are now with him on the ground of evolution after the mystery of Golgotha. And what does he strive for now? Still for the mothers? Not for the threesome of mothers. To the one mother, to the Mater gloriosa, who is to pave the way for him into the untrodden, the un-treadable, where Gretchen's soul dwells. The mothers, the eternal feminine too, are in the plural. The mother, the Mater gloriosa, is in the singular. And the striving towards the Mothers, in that it transports us into the time of evolution before the Mystery of Golgotha, and the striving towards the Mother, towards the gloriously magnificent Matter, in that it transports us into the evolution after the Mystery of Golgotha — does it not show us in a wonderful way, poetically magnificent, overwhelmingly magnificent, that which the Mystery of Golgotha has brought to humanity? From the threefold nature of still astral thinking, feeling and willing, humanity in Faust strives upwards towards the threefold nature of the eternal feminine. We have often described how the unity of the human soul in the I has come to humanity through the Mystery of Golgotha. The three Mothers become the one Mother, the Mater gloriosa, through the fact that the human being has progressed in the way we know to an inner interpenetration with the I.

The entire secret of humanity's transition before the Mystery of Golgotha is embodied in the Faust legend. And this transition from the eternal feminine of the trinity to the eternal feminine of unity is one of the greatest, most wonderful, most beautiful intensifications in the artistic realization that is found in this second part of “Faust”. But however deeply we penetrate the secrets of Faust, we find everywhere what I have said pedantically, but not meant pedantically, in that I have said: Everything sounds so appropriate and professional.

I have already pointed out that if we want to fully understand the human context, we must point out that the human being is first of all connected to the macrocosm as a whole human being, just as the macrocosm is reflected in the human being as the microcosm. We must only remember that man's development on earth remains incomprehensible if we do not know that man bears within him that which is initially transitory for this earthly development, but which is permanent for man's development, and which has developed into human nature through the old Saturn, Sun and Moon developments. We know that the human physical body was already formed in the first stage during the old Saturn evolution. We know that it then continued to develop through the sun and moon evolution up to the earth evolution. As I have already pointed out, what united with man in the three preliminary stages of evolution, the pre-earthly evolution, has now entered into the outer earthly formation of man in various ways.

I could only briefly hint at what was said about the matter earlier, and it must remain a brief hint. I have said: We touch here on a momentous mystery. — And it is only natural that these things can only be hinted at. He who wishes to follow them up must undertake a meditation on what has been suggested. He will then find what he still desires, even if it takes a little time.

We must realize, however, that man, by completing the lunar evolution, has begun the terrestrial evolution, and has, as it were, passed through a kind of dissolution, spiritualization, a world night, in this transition from the lunar evolution to the terrestrial evolution, and only now has he emerged again into the material. Certainly, the tendencies he formed through the evolution of Saturn, Sun and Moon remained with him, including the tendencies towards the physical body. But he also absorbed them into the spiritual and then developed them out of the spiritual again, so that we have to think of a time during the evolution of the earth when man was not yet physical.

If we disregard everything else that contributed to the development of the fact that man forms himself physically and sexually in his earthly existence, we can say in general: Just as man entered in the first place as an ethereal human being, so too did he enter as an etheric human being. To be sure, in this ethereal human being the tendencies towards the physical human being, which developed during the Saturn, Sun and Moon periods, were already present, but nevertheless they were formed in the etheric. I have already indicated this more precisely in Occult Science. And the physical must first develop out of the etheric. But Lucifer and Ahriman have their part in this whole process of development. For Lucifer and Ahriman intervene even before this, although their influence is repeated during the development of the earth, during the development of the moon and already during the development towards the moon in the whole development of mankind.

Now I have something to say here that is difficult to understand – not so much for the human intellect as for the entire human soul, I believe – but which really must be understood one day. Let us imagine: Man was once in the course of the earth before he gradually formed physically since the Lemurian and Atlantean times, ethereally, and - I will suggest this schematically - out of this ethereal, his physical gradually formed. Thus man was ethereal. Now we know that the etheric is a fourfold entity. We know the ether as a four-fold entity, so to speak. As we ascend from below, we know the ether as: heat ether; light ether; the ether with a material nature or also chemical ether, which, however, has its material nature in that the substance still fills the tone inwardly, the world harmony, the harmony of the spheres, for substances are substances because they are an expression of the world harmony. First of all, we have to imagine the world harmoniously. One tone, as it resonates through the world, causes, let us say, gold; the other tone causes silver; the third tone causes copper, and so on. Every substance is the expression of a certain tone, so that we can, of course, also speak of tone-ether. However, we must not represent the ether as it is perceptible on earth, but as a tone that fades away in the ether-spiritual sphere. And the last ether is the ether of life. So that man, if we still imagine him as ethereal, is formed ethereally by these four types of ether interlocking. We can therefore say: Man appears where the evolution of the earth is preparing to gradually allow the etheric human being to emerge from the etheric human being, as an etheric organism before becoming physical, where there is a mixed organization of warmth ether, light ether, material or tone ether, and life ether.

Now Lucifer and Ahriman are part of this whole process of the human becoming physical. They are always there. They take part in this whole evolution. They exert their influence. Of course there are special points where they exert this influence quite strongly, but they are always there, these special points, as you will find emphasized in “Occult Science”. Just as, I might say, the whole vegetative power is always in the plant, but asserts itself now as green foliage, now as a flower, so too have Lucifer and Ahriman always been present while man has developed through the various epochs of the earth's evolution, they are, so to speak, present in everything.

If you now disregard everything else (you can't always list everything), you can imagine this physical aspect of the human being, which arises from the etheric organization, in such a way (including everything else that I have described in 'Occult Science' and elsewhere, of course) that female and male forms arise. We are now disregarding everything else that contributes to this, but female and male forms arise. If Lucifer and Ahriman had not been involved, then the female and male forms would not have come into being, but rather what I once described in Munich: a middle form. So that we can truly say: it is due to Lucifer and Ahriman that the human form on earth was differentiated into a male and female form. And this is when we now imagine the state of approaching the earth, which is gradually solidifying through the mineral kingdom, when we also imagine that the earth is forming, physically solidifying, that in the earth's orbit there is also , we can imagine that the human being develops out of the ether of the whole earth and thus his character also approaches the physical of the earth, that in him, as it were, the etheric-mineral-physical meets with the mineral-physical of the earth. But Lucifer and Ahriman are at work, are truly at work. They have many means of exerting their influence on the evolution of mankind. And they use these various means for these or those processes, which they evoke.

Above all, Lucifer tends to develop the spirit of the ethereal; he actually does not want to let man become truly earthly, does not want to let him descend completely to earth. Lucifer is, after all, left behind in the development of the moon, and he wants to win man for himself, not letting him enter into the development of the earth. He seeks to achieve this by first of all seizing control of the forces of the heat and light ethers. He uses these forces in his own way in the processes that are now taking place as man becomes physical. Lucifer has power mainly over the heat and light ethers, and these he rules preferentially. He has already prepared himself well for this during the development of the moon, which he organizes in his own way. In this way he can influence the human becoming in a different way. By allowing man to become physical out of the ether, he can bring about the human form in a different way than would otherwise have happened, by taking hold of the warmth and light ether and exerting his power in a different way than would otherwise have happened. Just as he now rules and weaves in the warmth-light ether, it is not the human being that would otherwise come into being through this rule and weaving, but the female form of the human being. The female form of the human being would never have come about without Lucifer. It is already the expression of the emergence from the ether, in that Lucifer has just taken possession of the warmth-light ether.

Ahriman, in particular, has power over the ether of sound and life. Ahriman is at the same time the spirit of gravity. Ahriman endeavors to counteract Lucifer. In a certain way, this essentially brings about balance, in that the wise, progressive gods of luciferic power, who want to lift man above the earthly, oppose the ahrimanic power. Ahriman now actually wants to pull man down into the physical. He wants to make him more physical than he would otherwise be as a human being. Ahriman is prepared for this by the fact that he has particular power over the ether of sound and of life. And Ahriman works and weaves in the ether of sound and of life. And so the human physical form, as it emerges out of the ether into the physical, becomes physical in a different way from the way it would have become through the mere progressing gods, becoming the male form. Without the influence of Ahriman, the male form would be inconceivable, impossible. Thus we may say that the female form is woven out of the warmth and light of the ether by Lucifer, who instills in this form a certain upward striving. The male form is shaped by Ahriman in such a way that a certain striving towards the earth is implanted in it.

We can observe this, which is now so willed out of the macrocosmic world evolution, in a truly spiritual scientific way in the human being. If we take the female form, schematically drawn, we must say: Lucifer's warmth and light are woven into it in his own way. — Thus the physical female form is so woven that not only have the steadily progressing gods developed their forces in the light and warmth ether, but that Luciferic forces are also woven into this female etheric body. Let us now assume that in this female etheric body, that which the earth has given particularly, the consciousness of self, the consciousness that holds together, is tuned downwards; let a kind of tuned-down consciousness enter, which some people already call “clairvoyance”, a kind of dream-like, tr Then, in such a case, that which Lucifer has woven into light and heat ether emerges in a kind of aura, so that when female visionaries are in their visionary states, they are surrounded by an aura that has luciferic powers within it, namely that of heat and light ether. Now the point is that this aura, which now surrounds the female body when visionary states occur in a mediumistic way, is not seen as such. Because of course, when the female body is now in the midst of this aura (it is drawn), then the female organism sees into this aura and projects around it what it sees in this aura. It sees what is in its own aura. The objective observer sees something that he can name: the human being radiates imaginations, he has an aura that is formed from imaginations. This is an objective process that does not harm the observer. That is to say, when this imaginative aura is observed from the outside, by another person, it is simply an aura seen objectively, as something else is seen; but when this aura is seen from within, by the visionary herself, she sees only what Lucifer spreads within herself. There is a great difference between seeing something oneself and having it seen by others. An enormous difference!

This is why there is a great danger for a woman when visionary clairvoyance sets in if this visionary clairvoyance takes the form of imaginations. In this case, the woman needs to be especially careful. And it must always be assumed that the development must be taken firmly in hand, that it is a healthy one. Not to stop at all that one sees, not true, because that can simply be the actually luciferic aura, viewed from the inside, which was necessary to form the female body. And much of what female visionaries describe is interesting for a completely different reason than the reason why the female visionaries consider it interesting. If they describe or view it as if it were an interesting objective world, then they are quite wrong, then they are quite in error. But if this corresponding aura is seen from the outside, then it is what the ether has made possible for the female form in the development of the earth. So that we can say: A woman must take particular care when her visionary, imaginative clairvoyance begins to develop or manifests itself, because danger can very easily lurk there, the danger of falling into error.

The male organism is different. When we consider the male organism, Ahriman has woven his power into its aura, but now into the tone and life ether. And just as it is primarily the warmth ether in the case of woman, so it is primarily the life ether in the case of man. In woman it is primarily the warmth ether in which Lucifer works, and in man the life ether in which Ahriman works. When the man comes out of his consciousness, when the cohesion that expresses itself in him as ego consciousness is dampened, when a kind of passive state occurs in the man, then it is the case that one can see again how the aura asserts itself around him, the aura in which Ahriman has its power.

But now it is an aura that primarily contains the life ether and the tone ether. There is vibrating tone in it, so that one does not actually see this aura of the man so directly imaginatively. It is not an imaginative aura, but something of vibrating spiritual tone that surrounds the man. All this has to do with the form, not with the soul, of course; it has to do with the man in so far as he is physical. So that the one who looks at this form from the outside can see: the human being radiates — one can now say intuitions. These are the same intuitions from which his form was actually formed, through which he is there as the man in the world. There is a living, vibrant sound around you. Therefore, there is another danger for man when consciousness is dulled to passivity, the danger of only hearing this own aura, hearing inwardly. Man must be especially careful not to let himself go when he hears this own aura spiritually, for then he hears the Ahriman within him. For he must be there.

You see now how there would be no masculine and feminine in humanity on earth if Lucifer and Ahriman had not been at work. I would like to know how woman could escape Lucifer, how man could escape Ahriman! The sermon: one should flee from them, these powers – I have often emphasized this – is quite foolish, because they belong to that which lives in evolution, since evolution is already as it is.

But we can now say: Yes, by standing on earth as a man, in a male incarnation, he goes through his life, and what he is as a man, what he can experience as a man, what is the male experience, he has of it that this sounding life ether is in him, that he always has, so to speak, in himself, albeit mixed with Ahriman, chords of life that actually build up his male form. He has chords of life around him, in him, which only become visible and audible around him when he becomes medial.

Now let us assume that we are dealing with people who died at birth and want to express that they did not become “men” here during their incarnation. What would they say? They would say that this did not work at their birth, that they had the potential to become men in this incarnation, but that which makes a man a man did not work. They have been removed from what would have made them men in physical incarnation. In short, they will say:

We were removed early
From Lebechören.

That's what the blessed boys say.

We were removed early
From living choirs;
But this one has learned,

that is to say: he has gone through the experience, Faust. He has gone through the long life, through the long life on earth. He can convey something to us about this life on earth.

He will teach us.

So, in a sense, we have to look into the deepest depths of occult knowledge if we want to understand why a particular word is used in this particular poem. The commentator then comes along and says: Well, the poet chooses such a word: Lebechöre and so on. - Anything is fine with him, as long as he does not have to subject himself to the inconvenience of learning something. Through such things I would like to point out to you how appropriate and professional this Goethean poetry is in terms of the spiritual world view, what actually rests in this Goethean poetry.

Now, I may have made it difficult for you to understand something that is difficult for the human mind to grasp, in one direction or another, by pointing out characteristic points where Ahriman and Lucifer work in the world in such a way that we cannot escape them. For, however we may arrange it, when we prepare for an incarnation — for we must prepare for a male or female incarnation — if it is not Lucifer, then it is Ahriman. So it really is not possible to carry things so far as to say: one must escape both. — Not true, I have, so to speak, also made your heart heavy by showing you that there is a certain danger in observing one's own aura, as it were, looking into one's own aura. But therein lies the infinite wisdom of the world, that life is not like that, that it is a resting pendulum, but that it swings. And just as the pendulum swings to the right and to the left, so the life not only of humanity, but of the whole world swings to the Ahrimanic and Luciferic side. And only because life swings back and forth between Ahrimanic and Luciferic influences, maintaining its balance in between, is life possible. Therefore, something is set against what I have now described as dangerous. If it is a Luciferic influence, it is opposed by the Ahrimanic. If it is Ahrimanic, it is opposed by the Luciferic.

So let us take the female organism again. It radiates, as it were, a Luciferic aura. But by radiating it, it pushes back the life or tone ether, thus forming a kind of Ahrimanic aura around the female organism, so that the female organism then has the Luciferic aura in the middle, and further out the Ahrimanic aura. But this female organism can now, if it is not so inactive that it remains with its own aura, develop further. And that is precisely what is important: not to remain in an unhealthy way with the first imaginations that arise, but to apply all one's will power to penetrate through these imaginations. For one must ultimately bring it so far that one's own aura does not appear, but that it appears as if reflected back from a mirror plate, which is now an Ahrimanic aura. One must not look into one's own aura, but one must have what is in one's own aura reflected back from the outer aura. Thus you see, it is the case for the female organism that it receives the Luciferic mirrored back from the Ahrimanic and is thereby neutralized, thereby brought precisely into balance. Thus it is now neither Ahrimanic nor Luciferic, but it is defeminized, it becomes universally human. Truly, it becomes universally human.

I only ask you to feel this as it really is, how man, by ascending into the spiritual, by escaping the luciferic or ahrimanic power of his own aura, does not look into the luciferic or ahrimanic, but lets the one be reflected and thereby receives it back, asexually, without it being male or female. The feminine is neutralized into the masculine in the Ahrimanic, the masculine is neutralized into the feminine in the Luciferic. For just as the feminine-Luciferic aura surrounds itself with the Ahrimanic aura, so the masculine-Ahrimanic aura surrounds itself with the Luciferic aura, and there, just as in the case of the feminine, what one has within oneself is reflected back. You see it as a mirror image.

Now let us assume that someone wanted to describe this process. When would they be able to describe it? Well, what happens during clairvoyance also happens after death. The person is in the same situation. During clairvoyance, the feminine must neutralize itself into the masculine, the masculine into the feminine. This is also the case after death. What kind of images must arise then? Well, let us assume that a soul that was in a female organism has died, it would have to go through a lot after death, which is supposed to be a form of compensation for earthly guilt. Such a soul will then slowly strive towards neutralization from what it was bound to on earth. It will, as it were, strive towards the masculine after neutralization through the feminine. This neutralization should be such that striving towards the highest masculine is a release for it. If we find penitents after death, then it must be characteristic of them that in the spiritual world their yearning is to strive towards the masculine, the balancing element. The three penitents – the Magna peccatrix, the Mulier Samaritana, the Maria Aegyptiaca – are indeed in the wake of the Mater gloriosa, but they should strive for neutralization, for compensation. Therefore, the Mater gloriosa does work in the aura; it is very clearly expressed to us that the Mater gloriosa can work in her aura, has her own aura. Just listen:

Around them swirl
light clouds,
They are penitents,
a delicate folk,
around your knees
sipping the ether,
needing mercy.

You, the untouchables,
Do not find it strange
That the easily seduced
Come to you in confidence.

But they become aware of this only as a consciousness. It does not confront them as something that resounds like the heights of life. What resounds for them is what they are to experience in connection with the Mater gloriosa through the Christ. Therefore, we see the speeches of the three penitent women directed towards the masculine, Christ:

By the love that was at the feet
of Thy Son glorified by God...

And with the Samaritan woman, Mary:

By the well to which already of old
Abram led his flock...

And here it is spiritualized:

At the pure, abundant spring
That now flows forth from there....

The Christ calls Himself to the Samaritan woman: the true water.

And with Mary of Egypt we are already dealing with the Entombment:

At the most hallowed place,
Where they laid the Lord to rest....

We see how, in these three, that which lives in the aura wants to go out to that which neutralizes itself.

And if we ask what the man finds as that which neutralizes him, which lifts him out of masculinity, then it is the longing for the feminine that pervades the world.

Here the view is unobstructed,
the spirit uplifted.
There women pass by,
floating upwards;
the glorious center
in a halo of stars,
the Queen of Heaven,
I see it in the radiance.

He is not attracted directly by the Christ-male, as the penitents are, but he is first attracted by that which, as the female, belongs to the Christ. And that leads him in turn to the karmically connected Gretchen soul, again to the woman. There you see delicately interwoven into the poetry this deep mystery of man's relationship to the spiritual world. For how could it not, I would like to say, be felt with dismay when the occult facts are revealed to us: the disembodied soul, which still has the elements within it - nature, which must first be separated - which must neutralize itself through the feminine. And we see how, in the striving towards neutralization, because we are dealing with the masculine, Faust, the feminine must assert itself as “pulling towards”. Something quite wonderful is presented in this poem. And it is clearly and distinctly suggested to us that it should be so. Thus, through the mouth of Doctor Marianus, Faust will strive towards the feminine, that is, the spiritual eternal feminine, but the secret, the mystery. When he spiritually beholds the gloriosa mater, he says:

Supreme Ruler of the world!
Let me in the blue,
stretched out heavenly canopy
see your secret.

Now let us imagine: Faust striving for the spiritual world, longing to see the secret of the feminine in the Mater gloriosa. How can this be? Well, it will be possible for the light to be neutralized by its counter-radiation, that is, the female aura of light and warmth will appear, but radiated in the opposite direction, not as it flows directly. This must be neutralized, must be connected with the fact that this light has a counter-radiation. In the stretched-out canopy of heaven, the secret is seen: the woman with the aura, with the sun. When the light is reflected back from the moon: the woman standing on the moon. You know this image, at least you should be familiar with it. Thus we see Faust bearing desire, in the stretched-out canopy of heaven, to finally see the mystery: Maria, the woman clothed with the sun, the moon at her feet, reflecting back. And together with this secret, with this mystery in the expansive heavenly canopy, what he otherwise knows of the Mater gloriosa then forms the emotional and sensory content of the Chorus mysticus. For even that which is still human form in the Mater gloriosa is a parable, for that is the transitory thing about her human form, and all that is a parable. That which is inadequate, that is to say, that which is inadequate in human longing, only becomes adequate here. Here one receives the vision of the aura radiation in a sun-like way, the light of which reflects back from the moon, shines back: the ineffable, here it is done. That which cannot be grasped in physical life – that is sought, that which radiates out of the self in selfless return: here it is done. – Then, according to feeling, the whole thing said out of the mouth of man or said for the ears of man:

The eternal feminine draws us up.

One must say: to let 'Faust' take effect on oneself really means, with regard to many parties of 'Faust', directly entering into an occult atmosphere. - And if I wanted to tell you everything that could be said about 'Faust' in occult terms, we would have to stay up late for a long time. You would have to attend many lectures on it. But that is not necessary at all for the time being, because it is not so much a matter of absorbing as many concepts and ideas as possible, but rather, for us, it is really very important that our feelings deepen. And if we deepen our feelings and perceptions of this world literature to such an extent that we have a deep reverence for the working of genius on earth, in whose actions and creations the occult is truly present, then we will do the world and ourselves a great service. If we can feel the greatness of the spirit in the right reverent way, then this is a meaningful path to the gate of spiritual science.

Once again, it is less about raving and more about deepening our feelings. —- And I would give little to be able to tell you, for example, that the blessed boys' saying about being carried away from Lebechören leads to such occult depths; I would give little for the sake of these mere ideas if I could only know that your heart, your soul, your inner being is so touched when you express such a truth that you feel something of the sacred, profound forces that live in the world and pour into human creativity when that creativity is truly connected to the secrets of the world. If one can tremble at the fact that such depths can lie in a work of art, then this shuddering, which our soul, our mind, our heart has once experienced, is worth much more than the mere knowledge that the blessed boys say they are not united with living creatures. It is not the joy at the spiritual depth of the idea that should move us, but the joy that the world is so interwoven from the spiritual, that the reign of the spirit in the human heart has such an effect that such creativity can live in the spiritual development of humanity.

after eurythmy-dramatic presentations of the “Dedication” and the “Prologue in Heaven”

In the last few weeks, we have spoken of the three great, highest ideals of humanity and have described these three ideals as they have been described for a long time: the ideal of wisdom, the ideal of beauty and the ideal of kindness.

Now, in more recent times, these three highest ideals of humanity have always been associated with the three human soul powers that we know and have considered in the most diverse ways. The ideal of wisdom has been associated with thinking or imagining, the ideal of beauty with feeling, and the ideal of kindness with willing.

Wisdom can only be acquired by man through clear perceptions, through clear thinking. That which is the object of art, the beautiful, cannot be grasped in this way. Feeling is the soul power that is primarily concerned with beauty, as psychologists have long since discovered. And that which is realized as good in the world is connected with the will. It seems that what the psychologists and soul experts have said about the relationship between the three great ideals of humanity and the various soul powers is quite plausible. In a sense, we can add a kind of supplement: that Kant wrote three critiques, one of which, the “Critique of Pure Reason”, is supposed to serve wisdom because it seeks to criticize the power of imagination. Kant called another critique the “Critique of Judgment,” and it is divided into two parts: the “Critique of Aesthetic Judgment” and the “Critique of Teleological Judgment.” Basically, when Kant speaks of judgment here, he means what is contained in the knowledge of feeling, through which one affirms that something is beautiful or ugly, useful or harmful. So we could say – as a subsection, precisely in this Kantian sense, and others have retained the terminology – that the power of judgment, whereby we are thinking not only of the imaginative judgment, but also of the fact that the judgment comes from the heart, is related to the perception of beauty. And a third of Kant's criticisms is the “critique of practical reason,” which refers to the will, to the pursuit of the good.

Now, we can find what I have just said in all psychologists, except for one psychologist who emerged in the second half of the 19th century and found that this whole division of the human soul does not work, does not correspond to the unbiased observation of the human soul. And the assignment of humanity's great ideals to the various powers of the soul – imagination, feeling and will – is just as wrong. Imagination is assigned wisdom as its highest ideal, feeling is assigned beauty, and will is assigned goodness. The psychologist I am referring to, Franz Brentano, thought that he would have to overturn the whole doctrine that I have now outlined and, one might say, fundamentally change the way the human soul is structured. He assigns imagination to beauty, let us assume. You see, while everyone else assigns feeling, or rather judgment, aesthetic judgment, or judgment in general, to beauty, Brentano assigns imagination to beauty. Brentano assigns judgment to wisdom, insofar as it is something that man acquires; he does not say imagination, but judgment. And curiously enough, he even blunts the will by not focusing on the development of the will, on the impulse of the will, but on what underlies the impulse of the will: sympathy and antipathy. — There is much to be said for looking at things this way. Language itself sometimes leads us to associate the volitional impulse with sympathy and antipathy. For example, when we say: to have repugnance for something! We do not want anything, but we have an antipathy for something. And so Brentano, as it were, blunts the will to sympathy and antipathy and assigns to the will this sympathy and antipathy to say yes or no to something. He does not go as far as the volitional impulse, but only to what underlies the will: saying yes or no to something, affirming or denying a thing.

Through imagining, Brentano argues, one never arrives at a true, that is, a wisdom-filled, view, but only at a view. He says that one imagines, for example, a winged horse. There is nothing wrong with imagining a winged horse. But it is not — we must bear in mind that Brentano is living in the age of materialism — it is not full of wisdom to imagine a winged horse, because a winged horse has no reality. Something must be added when we form an idea. But that is, the recognition or non-recognition of the idea by the power of judgment must be added, and only then does wisdom come out.

We may ask ourselves, what is it, so to speak, that underlies such a complete reversal of the powers of the soul? What has led Brentano to distribute the soul powers quite differently from the other psychologists, namely, into beauty, goodness, and wisdom? If we inquire into the reason why Brentano has arrived at this different grouping of the soul life, we can get no answer except by taking into account Brentano's own personal development. The other psychologists of modern times are people who have mostly emerged from the more recent development of world views. It is a peculiarity of modern philosophers, of all philosophers, that they know Greek philosophy relatively well - in their own way, of course - and then philosophy basically begins with Kant. And the modern philosophers do not know much of what lies between Greek philosophy and Kant. Kant himself knew little more about the period between Greek philosophy and himself than what he had read in Aume and Berkeley; he knew nothing of the development of medieval philosophy. Kant was completely ignorant of what is called the scholasticism of the Middle Ages. And those who, in their complacency, exaggerate everything in their own way, find just that much cause, because Kant knew nothing of scholasticism, to regard scholasticism as a bundle of pedantic follies and not to study it further. The fact that Kant knew nothing of scholasticism does not prevent him from also knowing nothing of Greek philosophy. Others knew more than he did in this area. Brentano, on the other hand, was a profound expert on scholasticism, a profound expert on medieval philosophy and, in addition, a profound expert on Aristotle. As for those who see the world of philosophy as beginning with Kant, they are not scholars, not genuine scholars of Aristotle, for Aristotle, the great Greek, was most grievously mistreated in the developmental history of the newer intellectual life. Brentano was a profound scholar of Aristotle and scholasticism, but not in the merely historical sense, not in the sense of someone who knew what Aristotle wrote and what the scholastics wrote, for with regard to such knowledge one can . make one's own thoughts when going through the history of philosophy! Brentano was a man who had become familiar with the philosophy of Aristotle and with scholastic philosophy, with the solitary thinking that went on for centuries in the cells of monasteries, with the thinking that worked with a thorough technique of the conceptual world, with that thorough technique of the conceptual world that has been completely lost to more recent thinking. Those who therefore heard psychology in the seventies and eighties from Brentano, basically heard a completely different tone of human thinking than has been or is heard from other philosophers of modern times. Something really did live in Brentano as an undertone of what spoke from the soul of the scholastics. And that is significant because he made this different classification out of this different thinking. So that we can say: there is the peculiar fact that all the newer thinkers, for whom scholasticism was and is merely a web of concepts, present the human soul and its relationship to wisdom, beauty and goodness in this way:

Wisdom: Imagining
Beauty: Feeling
Goodness: Wanting.

In Brentano, all the feelings and inner impulses that were in a scholastic heart lived, as far as something like that is possible in the present. He had to think in this way, had to structure the human soul differently in its powers and relate it to the great ideals of humanity. Where does that come from?

If you had been able to ask the angels on the stage – and in particular the three archangels – how they organize the soul and how they relate it to the great ideals, they would have answered you, albeit in a much more perfect way than Brentano could, with an answer similar to the one Brentano gave. Raphael, Gabriel and Michael would not understand this classification, but they would easily find their way into it, only to transform it more completely into the classification that Brentano gave. We are touching here on a significant fact in the spiritual development of mankind. However far we may be today from the thinking of the scholastic Middle Ages, there was something underlying this way of thinking that can be presented in the following way. The scholastic did not try to stop when speaking of the highest things, with what is happening directly on the physical plane, but the scholastic first tried to prepare his soul so that the spiritual entities of the higher world could speak out of it. In many respects this will be a stammering of the human soul, because it is self-evident that the human soul will only ever be able to imperfectly express the language of the higher spirits that are superior to man. But that is how the scholastics wanted to speak to a certain extent about the spiritual affairs of man, as a soul must speak that surrenders to what supersensible spirits have to say.

We are getting used to forming our agreement or disagreement with what makes an idea a valid one, a wise one, according to the external physical world, here on the physical plane, since the time of materialism is the actual time of humanity. We say that a winged horse is not a valid concept because we have never seen a winged horse. Materialism regards a concept as a wise concept if it agrees with what the external world dictates.

Brentano, so to speak, provided the last abstract imitation of the language of angels. Angels would say: That which is in accordance with the context of the messages of the beings that are beyond the threshold of the spiritual worlds is full of wisdom. It is not enough to form a concept; rather, this concept must be in harmony with what the spiritual beings reveal beyond the threshold. So mere imagining cannot serve wisdom beyond the threshold. What then can it serve? It can serve appearance, in which beauty lives. If one applies imagination to reality without further ado, then one does not arrive at the right imagination. But one may apply it to the appearance in which beauty lives and works. Brentano was quite right when he related imagination to beauty. For the angels, when they want to imagine, will always ask themselves: What kind of images may we form? Never ugly ones, but always beautiful images. But these images, which they form and which they form according to the ideal of beauty, will not correspond to reality if they do not correspond to the revelations of other entities that they encounter in the spiritual world. Imagining is really only to be assigned to beauty. Angels have the ideal of imagining in such a way that their entire world of imagination is permeated and illuminated by the ideal of beauty. And you need only read the chapter of my Theosophy that deals with the soul world, and there study the two forces in the form in which they are found beyond the threshold to the spiritual world, the two forces of sympathy and antipathy, and you will find that the relationship between sympathy and antipathy underlies the impulses of will. So that coincides again to a certain extent. But it must be related to the life of the soul, as this life, from the subconscious, still arises from the soul world in today's human soul. There you see how a modern philosopher, because he has, so to speak, atavistically preserved the scholasticism of the Middle Ages in his heart, tries to speak in the terminology of angels, albeit in the imperfect language of modern materialism. It is an extraordinarily interesting fact. Otherwise, one cannot understand how Brentano opposed the whole of modern psychology in such a way that he distinguished the powers of the soul quite differently from other psychologists and assigned them to the highest ideals of humanity in a different way.

But take what is said in this way in all its consequences. Note all the consequences. When we cross the threshold to the spiritual world, then we live in a world of beings, I said, insofar as we speak of the real. So we cannot form abstract concepts in the same sense as we do here in the physical world when we speak of the real. We have to have entities. So when we speak of the real, we have to say: It cannot be that wisdom, beauty and goodness have the same meaning in the spiritual world over there as they do here in the physical world. There they would be abstract concepts again, as we can apply them here in the physical world. There must be entities over there. — So, as soon as we speak in terms of wisdom itself, that is, seek a reality, entities must exist over there, not just what is designated in abstracto by wisdom, beauty, goodness. When one speaks of beauty in the spiritual world, one cannot say: Beauty is there as maya, as appearance in the spiritual world. Just as beauty and wisdom are imprinted in the physical world, for example, when we depict wisdom-filled beauty in drama or in other works of art, or when we depict goodness in beauty in drama or in other works of art, and how all this is interrelated, so wisdom, beauty and goodness are at work in the realm of beauty beyond the threshold. But we must not speak of them as concepts; we must not apply what is over there as we apply it here. So let us assume that someone wants to speak from over there, and he wants to speak from over there with the power of the soul, which corresponds to our imagination, so he should not say: wisdom, beauty, strength, because these are abstract ideas, he would have to cite entities. Wisdom would have to appear as an entity on the other side.

In the language of the ancient mysteries, what I am now explaining was well known, and therefore terms were introduced that could express this, that did not point to mere abstract ideas, but to entities. On the other side, beyond the threshold, there must be a Being, which here is Wisdom, a Being. If you reflect a little, you will easily find that a Being, which we call God-vision, the God-visionary, could be such a Being, corresponding to Wisdom on the other side: God-vision.

A being that corresponds to beauty, our abstract idea of beauty for the physical plane, would have to reveal itself. Beauty reveals itself, it is the appearance, the appearing, that which appears. At the moment one crosses the threshold, that which is much more alive than here on the physical plane emerges. When the beautiful is spoken of, the essentially beautiful, something so mute or merely living in human, physical hearing or speech abstractions, it is not spoken of as it is here on the physical plane. It is all revelation, living revelation. And if you combine what I am saying now with what I said earlier, you will understand that the ancient mysteries coined a word for what corresponds to it on the other side, beyond the threshold of Beauty, which can be described as the proclamation of God. God's Word, God-proclaimer, for example. You could also say the Word of God.

Likewise, there must be a being for the volition: the God-willing. Not the abstract, as we have it in our soul as volition, but a being must be on the other side of the threshold for the will. God-willer - if we may form the word. Why should we only form words that are already in use, since we are entering realms for which words have not been coined at all! God's volition, as it were. If we take God as a collective name for the spiritual beings of the higher hierarchies, then God has within Himself not only a volition, as we have in our souls, but a volitioner: this is essential. What in us are only the three soul powers: imagination, feeling, volition, are in God's being: the God-breather, the God-proclaimer, the God-willing. And if one takes the old Hebrew expressions, they correspond completely to the words that I have tried to coin here. Of course, you will not find the translation of these words in any Hebrew dictionary, but if you immerse yourself in what was meant, you would actually translate the old Hebrew words with these words today, and in such a way that Gottschauer means exactly the same in our language as Michael; Gottverkünder means exactly the same as Gabriel; Gottwoller means exactly the same as Raphael. While we work in the physical world through our three soul powers, the beings of the higher hierarchies work through their own entities. Just as we work through imagination, feeling and will, so a God works through Michael, Gabriel and Raphael. And that means the same for a God: I work through Michael, Gabriel, Raphael – which for our soul means: I work through thinking, feeling and willing. This translation: I work through thinking, feeling and willing - into: I work through Michael, Gabriel, Raphael, is simply the translation from the language of men into the language that should be spoken - if one speaks the real language that prevails there - beyond the threshold to the spiritual world. If you open yourself to some of the descriptions in the Bible, you will be able to feel everywhere – if you feel appropriately and not in a way that corresponds to today's interpretation of the Bible, which is a misinterpretation in many respects – you will be able to feel how this really must be intended for Michael, Gabriel and Raphael.

Wisdom: power of judgment – Godshower; Michael
Revelation of Essence

Beauty: imagination – God-announcer: Gabriel
Power of Judgment

Goodness: sympathy, affirmation / antipathy, negation –
God-willing: Raphael

Now, bearing this in mind, think back to the way Gabriel, Michael and Raphael speak in Goethe's “Prologue to Heaven”. One can only say that one is deeply shaken by the instinctive certainty with which this “Prologue in Heaven” suggests how the willing essence of the Godhead, through Raphael, the seeing essence of the Godhead, through Michael, and the beautifully revealing essence of the Godhead, the revealing, proclaiming essence of the Godhead, through Gabriel, is manifested. The volition of the Godhead lies in the harmony of the spheres, in that which expresses itself in the great movements of the heavenly bodies and in that which happens while the heavenly bodies move:

The sun sounds in the ancient manner
In the singing contest of the spheres,
And its prescribed journey
It completes with a thunderclap.
The sight of it gives strength to the angels,

— one could also say: goodness, the strength of the super-moral life beyond the threshold. Therefore, some also refer to the three soul powers of wisdom, beauty, goodness as wisdom, beauty, strength.

When none can fathom them;

— you will bite your teeth out if you try to hold on to the Faust commentators on this line: “If no one can fathom it.” Most say: Oh yes, Goethe just meant, even though, or although, or although no one can fathom it. But that is not how a truly great poet speaks – I have often mentioned this to Goethe – that is not how a great poet speaks. Fathoming belongs to wisdom as it lives within the human physical world. Beyond the threshold, everything is a becoming acquainted with spiritual beings, whom one approaches as one approaches people here, who must also keep an inner being, who cannot be completely fathomed. This fathoming in the sense in which it occurs here on earth does not exist for the angels at all. They have the spiritual reality before them; they do not fathom; they look, because something of the power of Michael's vision has also been given to each one. Each has something of the other power, just as each soul power has something of the other, for example, imagining has something of wanting, because if we could not want when imagining, we would only dream and so on. So Raphael also has something of Michael and Gabriel in himself, of course.

The incomprehensibly high works

Are glorious as on the first day.

Try to feel these two lines with all the sensations that you can have from spiritual science!

The incomprehensibly high works

— which are described there

Are glorious as on the first day.

What does that mean? They are not glorious as on that day, glorious as on the first day. Just as they appeared glorious to the angels at that time, that is, expressing themselves, revealing themselves, they are still - luciferic. Because what has remained behind is, after all, luciferic. One must really apply the perceptions that one acquires through spiritual science. The stars shine as luciferically as on the first day. They have not progressed; they retain their original character – again a reason why the angels do not fathom them, but behold them. For angels, the luciferic is visible. It does not make the angels bad. I have often described the luciferic as a necessity in the evolution of the world. Here it is presented to you as something that the angels behold: Lucifer – not as he reigns for people – but as he gloriously maintains the indescribably high works as they were on the first day. And we are led to it in exalted language, so that we are shown how the Luciferic lives out in the universe, and the angels may look at it as on the first day. There it is justified. It should not descend into the physical world to man in the ordinary way, but live above in the world that is beyond the threshold. And the world that is pervaded and thundered through by the will of the world is first proclaimed on earth. Up there it should remain unfathomable, it should not be fathomed. Here on earth, with the powers that are given to man, it is there so that what is unfathomable for angels

be fathomed through human wisdom. But Gabriel, the proclaimer of God, the Word of God, can only hint at this as he sees it from outside the earth. Do you remember the profound Bible verse: “Before the mystery of the Incarnation they veiled their faces.” In this profound Bible verse lies the whole of the unfathomable for the angels of the worlds that are accessible to man through the wisdom that is developed on earth. And here angelic language is spoken in the 'Prologue to Heaven', which is why Gabriel, the proclaimer of God, characterizes from the outside that which reveals itself on earth as wisdom.

And fast and incomprehensibly fast
The earth's splendor revolves;
Paradise's brightness changes
With deep, shudder-filled night;

This is how it appears from the outside: the world in which we live here, which we try to unravel, and which affects us in the sphere of our senses. Out there it is the wonderful change of day and night.

The sea foams in broad rivers

Human weal and woe depend on it; out there it reveals itself only as that which, in its foaming, composes the spherical earth.

At the deep bottom of the rocks,
And rock and sea are torn away
In an eternally fast spherical course.

In which our whole earthly destiny, bound to our sensory life, is bound. The God-announcer draws it from outside the earth.

And how is the meaning of the earth revealed? By looking not only at that which is valid for the human sense realm, but also at that which sends its effect out into the universe. Gabriel describes the earth as it appears from the outside, but he describes what is significant for man in the sense realm. Michael, the God-shower, describes that which radiates out into the universe and also has its significance for the earth's surroundings, for the entire celestial sphere. Therefore, he begins with the surroundings, not below, where the sea flows, where the rivers flow, but with

the surroundings. He looks at the surroundings.

And storms roar in competition,

A deep word!

From sea to land, from land to sea,
And furiously form a chain
Of the deepest impact all around.

Just imagine, seen from the outside, let's say, the trade winds that blow out there in regular currents. Our limited natural science describes all this, what goes on in these atmospheric phenomena, but it is limited, this natural science. When one examines the regularities in atmospheric phenomena, one comes across a deep connection between these regular atmospheric phenomena and the phases of the moon, the phenomena of the moon, but not because the moon causes what happens in the atmosphere, but because, in the same measure, in parallel, the old lunar laws still govern the moon today, and the atmospheric phenomena also still remain from the old lunar laws. Not that the moon rules the atmospheric phenomena and the tides, but both are ruled by causes that go back much further, ruled in parallel. What happens in the atmosphere is therefore not only significant for that which affects people in the sphere of the senses, but it also has significance for that which happens out there in the universe. We look up at the lightning, we hear the thunder. But the Gods also see the lightning and hear the thunder from the other side. And for them it means something quite different - of which we can speak another time - than for us human beings here, who do not understand lightning and thunder. But the God-shower Michael understands from the earth precisely that which is lived out on the other side in lightning and thunder, which has been described here by me — remember the first lecture I gave here this summer — as the subterranean of the human soul, as the thunderstorms of the human soul, which I have described to you in terms of the character of Weininger, who died young. What corresponds to these thunderstorms in the human soul, in the atmosphere, has an effect. And just as the soul storms in us are harmonized and mitigated when we pour our higher soul forces over them, so for the world outside, what is stormy and thundering here in our atmosphere and is irregular in meteorology becomes regular and harmonious in the universe. Just as we, as we develop, do not remain in the storms, but progress to the harmony of the soul life. Down there, lightning and thunder

But your messengers,

- the angels -

Lord,
we honor the gentle walking of your day.

Everything falls into place, gently and harmoniously, as seen from the sphere of the angels outside.

The sight gives the angels strength,

- that is, it strengthens their volition

Since no one can fathom you,

– it is not a matter of fathoming, but of beholding!

And all your lofty works
Are glorious as on the first day.

That means: they are Luciferian, they are there for angels, they should only not have the same effect on people. Lucifer is the unjustified in the world of man, insofar as he transfers his justified sphere outside into the world of man for the spiritual world and applies the same laws there that he should only apply outside in the spiritual world.

And do you remember how I dealt with it in other lectures, based on Goethe's “Faust”, the ambiguity that still remained in Goethe when he wrote “Faust”. I told you at the time that Goethe did not yet properly distinguish between Lucifer and Ahriman. Mephistopheles is actually Ahriman, who has only been left behind in a different way than Lucifer. But this distinction is only given by the newer spiritual science. Goethe constantly confuses Lucifer and Ahriman, throws them together, so that his Mephistopheles is really a confused figure in this respect, has Luciferic and Ahrimanic traits. If Goethe had already had spiritual science, this terrible confusion with regard to the character of Mephistopheles would certainly not occur. I have already said at the time: I ask not to be accused of not sufficiently venerating Goethe or of criticizing him in a mean, philistine way because of what I say. By telling the truth, one's veneration of some genius is truly no less than if one merely praises it. I believe that no one can accuse me of having a low opinion of Goethe after what I have written and said about him. But I must always emphasize that his Mephistopheles is a confused spiritual character when I speak from the impulse of spiritual science. If Goethe had known exactly the right thing to say after the verse:

And all your lofty works
Are glorious as on the first day

first appeared Lucifer, the one who works through the appearance of the world of the spheres, through the beauty of the world of the spheres. Lucifer would stand there. And because Lucifer has as his companion Ahriman, Mephistopheles – which is the same as Ahriman – Mephistopheles would then step in, or Lucifer would step down and Mephistopheles would step up. That is what Goethe would have done if he had had spiritual science in its present form. We would have seen a red Lucifer first, and only then the gray-black Ahriman, the gray-black Mephistopheles. But Goethe did not get that far. Therefore, he only lets Mephistopheles appear, who in his own way also combines the retarded qualities that should work in the spiritual world and not work in a human way into human life. Goethe felt that, felt it correctly. That is why not everything about this Mephistopheles is quite right, although it is right. The feeling here seems much more certain than Goethe's intuition has already worked. Much of what Faust encounters as temptation really comes from Mephistopheles, but other things cannot properly be attributed to Mephistopheles. That Faust should be tempted by base passions cannot really come from Ahriman, it can only come from Lucifer. And when Ahriman-Mephistopheles says this, Goethe remembers, subconsciously, that it is not quite right. Mephistopheles should actually have Lucifer at his side. That is why Mephistopheles says: “Dust shall he eat,” that is, he shall live in lower passions, “like my aunt, the famous snake.” That is Lucifer. Then he reminds us of his aunt, the good Aunt Lucifer!' There you have the reminiscence of Lucifer, who is actually supposed to be there.

You see, there are tremendously deep secrets of the world in this “Prologue in Heaven”, by which I do not mean to say that Goethe wanted to present them as we feel them today in spiritual science. But instinctive wisdom is often much deeper than the apparent one. And in ancient times there was only instinctive wisdom, and that was truly a higher wisdom than that which is produced today by limited natural science.

Thus Mephistopheles-Ahriman entered the physical world, where he should not be. There is also a poor fit between what he has to say and the physical world and the intentions of the Deity in the physical world. He wants to rule in the world, but he finds everything “very bad”. He must be different from the others, from the genuine sons of the gods, for he is to be here in the physical world, where works are to be fathomed. Since Mephistopheles enters the physical world at all, the saying that he should not fathom the world does not apply to him; he must fathom it. He is only a half-nature on earth; as a spiritual being he does not really belong. He would have to fathom it, but cannot fathom it. That is why he finds everything “very bad”. We will talk about the extent to which he is here for creation tomorrow in connection with other teachings of spiritual science. Today we just want to say this.

So this Ahriman-Mephistopheles is different here in the physical world from the true sons of the gods. He really must be used for something else here. He must work on what is real in the physical world, unlike the true sons of the gods. They do not need to have the earthly real in their imaginations. They must delight in the “vividly rich beauty”, the beauty in their imaginations. There is a discrepancy between the angels, the true sons of the gods, and Ahriman, the Mephistopheles. For them, the angels cannot do it like Mephistopheles, they delight in the lively, rich beauty.

That which is becoming, that which is eternally working and living,
embraces you with the sweet barriers of love.

This is about as profound as the prologue gets. Remember what we said about the cosmos of wisdom and the cosmos of love? And remember the words: They veiled their faces from the mystery of the Incarnation. — Love does not live the same way for the Sons of God of Wisdom as it does for humans: they are beings within wisdom; there are limits for the true Sons of God. And by living in the great Maja, in the glory of the Luciferic world, they weave the “permanent thoughts” that are in turn beings, not abstract ideas, that are forces, not mere thoughts.

It is truly remarkable how this “Prologue in Heaven” was written in 1797, one might say, not in the language of men, but in the language of the gods, and how humanity will take a long time to fathom all the depths of this prologue. I think it is possible to get a sense of the feelings that lived in Goethe when, spurred on by Schiller, he set about continuing Faust in 1797, which he had started years ago. It began there: “Have now, alas, studied philosophy, law” and so on. Then the three parts are missing: “Dedication”, “Prelude to the Theater”, “Prologue in Heaven”. Then the whole Easter walk was missing. Some scenes were then written during the Italian journey in 1787, and under Schiller's encouragement, Goethe went back to it. He may well have thought back to the time when he had not taken Faust so deeply, when he had only taken it, albeit very deeply, as one who strives out of the world of physical reality, over the threshold, into the spiritual world, to the earth spirit and so on. But he could not take it then, he, the twenty-year-old Goethe, as he took it now at the end of the century, in 1797, when he himself felt that he really did not understand in an abstract way much of what he had to express in the “Prologue in Heaven”. For there the language of angels prevails. Those who heard the first songs of Faust would have had to develop with Goethe in the way that Goethe himself developed if they had wanted to understand what had become of the whole rich world of Faust in Goethe's soul by 1797. Something different had become of it. What he had created as a young man appeared to him in a higher sphere. He must have had some sense of the view from the spiritual sphere beyond the threshold down to the earthly world in which Faust also walked, who says: “Have now, alas, philosophy, jurisprudence...” and so on. “... studied with hot endeavor.” Goethe could say that he and his companions enjoyed something different back then than what has now become his. And he might have sensed something of how little he would be understood. For Goethe sensed already, from the end of the 1790s, that something must come like a spiritual science if what he instinctively sensed and felt as world-wisdom and world-beauty and world-strength was to be fully understood.

They will not hear the following songs,
The souls to whom I sang the first;
The friendly throng has been scattered,
Alas! the first echo has faded.

Echo from the souls to whom he read the first scenes of “Faust,” which he wrote when he was twenty years old: the first echo. But understanding at that time – for even that time is now already gone in the time of materialism – understanding, however, for crossing the threshold with a character like Faust, understanding for appealing to the earth spirit, which “weaves and lives in the tides of life, in the storm of deeds”. But a stopping at this understanding, an inability to ascend to what Goethe had to struggle to achieve. Therefore - now that the language of angels prevails and the whole is viewed from a different point of view - no longer the old resonance. Faded away, alas! - that old resonance! Scattered the souls for whom he sang the first songs. That suffering that everyone goes through who really wants to look at the spiritual world, Goethe knew it and knew that he was alone with this suffering in his time.

My suffering is heard by the unknown multitude.

This is not much different today, when one could be frightened by the applause that people give to “Faust”. For what do people today still hear of the deep wisdom that prevails in “Faust”, much more than external appearances!?

But Goethe might say, if he now felt that he had to lift up his song, the song of his suffering, into the realm of the spirit: What used to be reality to me floats far into the distance, and what used to disappear becomes reality — the silent, earnest spiritual kingdom, which one approaches with that awe that one feels when one has a presentiment of the completely different form that the world takes on the other side of the threshold and on this side of the threshold. This 'dedication' also arose from Goethe's deep sense of the possibilities of the future. If spiritual science could also deepen human hearts in such cases, so that they are really able to take what must be taken deeply, then spiritual science would fulfill one of its tasks. For the saying that I quoted here only recently is true, deeply true: “The world is deep, and deeper than the day conceived,” that is, than the day that shows us only the physical, sensual world. The world is deep as it is revealed to us by that night which, compared to physical day, is indeed night and darkness, but into which we carry that light which we kindle in our own soul as a lamp and which we then have to illuminate ourselves. The world is deep and must be fathomed by a light that we first kindle through our spiritual striving so that it may shine in the spiritual world. Then it will shine as the light does in the eternal becoming, which works and lives and in which the beings of the higher world have to dwell, so that it may be revealed to them what they need to fortify with lasting thoughts that which floats in fluctuating appearance.

From this point we will then continue our meditation tomorrow.

I would just like to ask our friends from Basel not to bring any children with them tomorrow. We have to make this exception because the presence of the personality from hell presented to you today makes this scene unsuitable for children's fantasies and dreams. So, as an exception, we ask that anyone under fifteen or sixteen years of age not be brought tomorrow.

You must not expect that these four lectures can be a substitute for those which were planned for Munich. [It had been Dr. Steiner's intention to give a course of lectures on the theme ‘Occult Reading and Occult Hearing’ in August 1914, after the production of a new Mystery Play, but this was prevented by the outbreak of the War.] I will try to give a brief outline of what was to have been the content of the Munich lectures but the most important and essential information that was to have been given there must be reserved for less turbulent times. I am astonished to find certain people thinking that the strenuous efforts required for giving very important teachings of Spiritual Science—as was intended in Munich—can be applied in times such as those in which we are now living. But it will be realised one day that this simply is not possible, that the highest truths cannot be communicated when storms are raging. As far as my theme is concerned, I will give a course of lectures on it later on, when karma permits, in substitution for what was to have been given in Munich. But in view of the desire to hear something about this subject, I will try to meet this wish as far as is possible at the present time.

The essential findings of Spiritual Science are acquired through occult reading and occult hearing. We hear something about the methods by which the spiritual investigator reaches his experiences, when he speaks of the actual processes of occult reading and occult hearing. Absurd theories still prevail at the present time about the way in which results are obtained in Spiritual Science. Before I pass on to the central theme I will speak of a trivial matter—trivial, that is to say, in comparison with what our stream of spiritual life would like to attain. A certain modern Professor wrote a review of my book Theosophy. This review was published a few years ago, and the author was obviously irritated most of all by what is said in the book about the human aura, about thought-forms and so forth. Among many things that I will not mention here, this review also contains something that is absolutely comprehensible from the point of view of a typical thinker of the present day. It is said that if there is anything in these statements about the aura and thought-forms, some of those who can see thought-forms should subject themselves to an experiment. There would have to be an experiment where a number of those who claim to be able to see such things stand in front of others who have certain thoughts and feelings, and then the former should be asked: ‘What do you see in these people standing or sitting in front of you?’ Then—according to the reviewer—these so-called occultists should state what they have observed, and the others should confirm that they had actually had these thoughts and feelings. If the seers' statements all tallied with each other, then they could be believed.

Let me say here that there is nothing more natural than this argument. Any thinker schooled in modern natural, science must use it because it inevitably appears to be completely reasonable. Nevertheless, one thing holds good. The Professor who said this had certainly read the book before writing his review. We must assume this at any rate. As the review gives the impression of honesty, we can certainly assume it. But he could not read it in the real sense because, comprehensible as it is that the objections should be made as long as there is no knowledge of the truths contained in the book, it ought also to be comprehensible that such objections would not be brought forward if the book had been read with understanding. With these words I am saying something that will be considered outrageous by every normal scientific thinker of to-day—he will think it outrageous because it must inevitably be incomprehensible to him; he simply cannot understand it. Among the things to be found in that book, there is also the following.—It is said that if the seer really desires to look into the spiritual world and see the truth, he must, above all, practise a self-education which enables him to penetrate into things with absolute selflessness, to silence his own wishes and desires in face of the spiritual world. Yes, but if five or six people are brought together in order to make an experiment according to the methods of natural science, as is demanded, those four or five people start off with the wish to reach a certain result—as a matter of fact a result that is demanded by science itself. The whole thing is arranged as happens when there are desires and wishes in ordinary life—which is just what should be avoided. It is obvious that every true impression of the spiritual world will be eliminated by such an experiment. For this experiment is arranged entirely according to the thinking of the physical plane and it is just these thoughts of the physical plane that must be overcome, together with all the desires and wishes connected with them. It may be said that it is a question of being passive. Certainly—but such conditions cannot be arranged from the standpoint of the physical plane and with the methods of the physical plane. They must be arranged only from the standpoint of the spiritual world and with the methods of the spiritual world.

First of all, the matter in question would have to lie in the spiritual world itself, not in the brain of a curious professor. The intention would have to emanate from the spiritual world that human beings who are seers here on the physical plane should experience something of the thoughts and feelings of other human beings; through the karma of the spiritual world a handful of people would have to be brought together—brought together, not by a professor but as if through a nexus of destiny. Then, from the other side, the seers too would themselves have to be brought together by karma. Again, from out of the spiritual world the feelings and so forth within the individuals would have to be revealed to the various seers. If the experiment could be arranged in this way it would undoubtedly succeed.

If anyone reads my book Theosophy with real understanding, he will know that what I have just said is a self-evident truth of the spiritual world but that such procedures are not possible in our age. And one has, after all, to reckon with this fact.

Because the review in question showed me that people are not able to read the book with sufficient understanding to discover such a thought by themselves, in the sixth edition—the proofs of which I am now correcting—I have added what I have just told you. One of the essentials in a book that has grown out of Spiritual Science is that one not only assimilate its actual contents—that is of minimal importance—but that having read it a change shall have taken place in thinking and feeling; standards and judgments otherwise applied in the everyday world should have progressed. The difficulty still standing in the way of understanding books on Spiritual Science is that people read them just as they read other writings and imagine that their contents can be absorbed in the same way, whereas the truth is that something will be changed within us when we have understood a genuinely occult book. It is therefore quite understandable that genuine occult books are rejected by most human beings to-day. For what ought to take place in someone who reads such a book at the present time? He takes the book ... and he is clever ... as everyone is clever to-day. He considers that he is capable of judging the contents of the book, and he is convinced at the outset that there can be no better judge of that book than himself. And now, after having read it, is he supposed to learn to judge differently? Of course, he cannot do so; he is clever already and has impeccable judgment! He does not admit that there is anything to change in his power of judgment. Needless to say he will realise nothing of the basic trend and intention of the book. At most he comes to the conclusion that he has learnt nothing from its contents and that it is all so much juggling with words and concepts. It must necessarily be so if he does not constantly have in mind the basic principle of Spiritual Science which is that in any circumstance, no matter how trivial, after reading a genuine book on Spiritual Science, a different kind of perception and judgment of the world must arise.

There is one essential to be remembered if the words ‘Occult Reading and Occult Hearing’ are to mean anything to us. We must, as it were, say farewell to the ordinary kind of thinking, the ordinary judgments applied to the physical world. I have often emphasised that one must, of course, remain a reasonable human being. Although a new kind of judgment, of thinking and of feeling must be acquired for the spiritual world, healthy judgment as regards the events and beings of the physical plane must be maintained. That goes without saying. But there is something that is necessary for the higher worlds and does not hold good for the physical plane. I will start from an experience that is certainly familiar

On the physical plane we are accustomed through our thinking, feeling and willing to relate ourselves to that plane. When we think, we create for ourselves mental pictures of the things and beings of the physical plane and the processes connected with then. Anything of which we opine that it is present in space or takes place in time, we thereby make into our own spiritual property. We learn, through our mental pictures, to know something. It is the same with feeling. We confront some object—for instance, we delight in a rose; we take the rose into our world, into our feeling, into our own soul. We make something that goes out as an impression from the rose and works upon our soul, into our own inner possession. In willing, we incorporate into the external world something that is contained in our intention. Relationships between ourselves and the external world are clearly evident when we observe our behaviour and conduct on the physical plane. Nothing we thus apply in acts of thinking, feeling and willing, nothing we do when we enter into relation with the outer world through the physical body, serves us in the remotest degree—in the form in which it is practised on the physical plane—for getting to know anything of the higher world. Whatever helps us for example, to know something about the physical world, whatever we apply in the form of feeling or thinking in order to know about the things of the physical world—this can serve only as preparation for spiritual-scientific investigation.

Let it be remembered, therefore, that in the physical world whatever we do in thinking, feeling and willing in order to have some knowledge of that world or to do something for it—all this serves only as preparation for knowledge of the higher worlds. Whatever we may think about something belonging to the physical world, no matter how astutely, gives us no knowledge of the higher worlds. Through thinking our soul is merely prepared, merely trained in such a way that it gradually becomes capable of penetrating into the spiritual worlds. And the same applies to willing and feeling in connection with things of the physical world. In order to be doubly clear, let me say this. A learned researcher, through his scientific methods, gets to know something belonging to the external world. When he has investigated it he is wont to say: I know this and that belonging to the external world. This kind of investigation, this kind of thinking, does not help him in the very least to penetrate into the spiritual world. His thinking and investigation are of significance only because they exercise the powers of his soul. The effect, as far as penetration into the spiritual worlds is concerned, is that through this thinking and investigation the soul becomes more capable of living its own life, of activating its own forces. The activities that are normally carried out in the physical world are of use for spiritual-scientific investigation only as an education of a man's own soul.

I will choose still one more comparison to make the matter clearer. Suppose someone is a carpenter; he has learnt carpentry and intends to make furniture. In his work as a carpenter he makes certain pieces of furniture and continues to do so for many years. This is his job. But something else happens as well; he becomes more skilful, his manipulations more effective; he acquires something else, inasmuch as his own organism becomes more skilful. This is a kind of supplementary achievement. It is the same with spiritual activities. If, as a botanist, I think and make great efforts for years in the sphere of botany, that is all to the good, but as well as this my mind becomes more flexible. That is also of help. I am better ‘drilled’ than I was some decades ago. Please do not take the expression in its ordinary trivial sense, if I say that the spiritual scientist must have been previously ‘drilled.’ He must use his drilling to make his spiritual powers more mobile, more flexible. Then, when everything that is otherwise practised in the world is placed directly in the service of self-education as happens in meditation and concentration, in the exercises that are given for the purpose of penetrating into the spiritual world—we duly prepare ourselves for this. Please take the words, ‘we prepare ourselves,’ as something infinitely important, for in reality we can never do anything more than prepare ourselves to enter the spiritual world; the rest is an affair of that world itself; the spiritual world must then come to us. It will not do so if we remain in the usual state of human beings on the physical plane. Only when we have transformed our soul-forces in the way indicated can we hope that the spiritual world will come to us. It cannot be anything like investigation in the physical world, for then we go towards the things we are investigating. We can only prepare so that when the spiritual world comes towards us, it will not escape us, but make a real impression upon us.

It must therefore be said: All that we can do to develop the capacity for spiritual investigation is to prepare ourselves worthily, in order that when karma wills that the spiritual world shall confront us, we shall not be blind and deaf to it. We can so prepare ourselves, but the manifestation of the spiritual world is an act of grace by that world and must be thought of as such.

And so to the question: How can one succeed in penetrating into the spiritual world?—the answer must be: We must prepare ourselves by adopting every measure that makes our actions more skilful, more mobile, that trains our thinking, makes our feeling and perception more delicate, more full of devotion. And then: Wait, Wait, Wait! That is the golden rule—to be able to wait in restfulness of soul. The spiritual world does not allow itself to become accessible in any other way than this: individuals must make themselves worthy of it and then develop a mood of expectation in restfulness of soul. That is the essential. We acquire it in the way I have described in detail in my books, by making ourselves ready to receive the spiritual world. But we must also acquire that absolute restfulness of soul which alone makes it possible for the spiritual world to approach us.

In lectures I have used the following example. In the physical world, if we want to see something we must go to it. Those who want to see Rome must go to Rome. That is quite natural in the physical world, for Rome will not come to them. In the spiritual world it is just the reverse. We can do nothing except prepare ourselves through the methods described, in order to be worthy to receive the spiritual world: we must acquire restfulness of soul, poise where we stand ... then the spiritual world comes to us. We must wait for it in restfulness of soul—that is the essential. And this that comes to us, where is it? Of this too I have often spoken and will speak of it merely by way of introduction so that we may have a good foundation upon which to proceed.

You are all familiar with our anthroposophical literature. Where are the Elemental Beings, where are the Beings of the higher Hierarchies? They are here, everywhere—just where the table is, where the chairs are, where you yourselves are—they are around us everywhere. But in comparison with the things and processes of the external world they are so ethereal, so fleeting, that they escape the attention of men. Men pass unceasingly through the whole spiritual world and do not see it because through their constitution they are still unprepared for it. If you were able to enter the spiritual world, as is the case at night when you are asleep, you would realise that consciousness is so weak that in spite of the fact that man is in the spiritual world from the time he goes to sleep until he wakes, his consciousness is too dull to perceive the spiritual Beings who are around him. He is in the spiritual world the whole night long, he is within this delicate, fluctuating world, but he is not aware of it because his consciousness is too dull.

What must happen in order that man can learn to be aware of this world in which he is really living all the time? Here we have to consider something very important. Above all, we must keep the following in mind. I have tried to describe it more precisely, for the public as well, in the last chapter of the book Riddles of Philosophy. I want to see whether a few individuals who are not in the Anthroposophical Movement are capable of understanding it.

How does external perception come about? As you know, people generally think—especially those who imagine themselves to be very clever—that external perception arises because the objects are there and then man, inside his skin, receives impressions from the objects; they suppose that his brain (if they think materialistically) produces inner pictures of the external objects and forms. Now that is simply not the case; the facts are quite different. The truth is that the human being is not by any means confined within his skin. If someone is looking at a bunch of flowers, then with his Ego and astral body he is actually within it, and his organism is a reflecting apparatus which reflects it back to him. In reality you extend over the horizon which you survey. In waking consciousness, you are also rooted, with an essential part of your Ego and astral body, in your physical and etheric bodies. The process is as I have often described in lectures. Let us assume that here are a number of mirrors. As long as you walk through space and have no mirror, you do not see yourself, but as soon as you come to a mirror you do. The human organism is not the producer of what you experience in your soul, it is only the reflecting apparatus. The soul is united with the bunch of flowers outside. That the soul may be able to see the flowers consciously depends upon the eye, in unison with the brain-apparatus, reflecting back to the soul that with which the soul is living. Man does not perceive in the night, because when he sleeps he draws out what is within him all day—his Ego and astral body. Therefore, the eyes and brain cease to reflect. Going to sleep is just as though you had a mirror in front of you—you look into the mirror and see your own face; take the mirror away, and all at once your face is no longer there!

And so man, with his being of soul-and-spirit, is actually within that part of the world which he surveys; and he sees it consciously, because his own organism mirrors it back to him. In the night this reflecting apparatus is not there, and he sees nothing. We ourselves are the part of the world which we see; during the night that part of the world is withdrawn.

One of the worst forms of Maya is the belief that man remains firmly within his skin. He does not; in reality he is within the things he sees. When I am confronting a human being, I am within him with my astral body and Ego. If I were not to confront him with my organism I should not see him. The fact that I can see him is due to my organism; but with my astral body and Ego I am within him. The failure to realise this is one of the most dangerous results of Maya.

In this way we can form an idea of the nature of perception and experience on the physical plane.

And what about the spiritual world? If we want to experience that of which I have said that it is so fleeting, so mobile compared with the processes and things of the physical world that although we live within it as within the coarse objects of the physical world, we do not experience it because it is too tenuous—if we want to experience this fluctuating, ethereal reality, then our ordinary Ego, the bearer of our individuality, our egoity, must be damped down, must be suppressed. In true meditation this is what we do. What is meditation? We take some content, or mental picture, and give ourselves over entirely to it. We forget ourselves and suppress the egoity of ordinary waking consciousness. We exclude everything that is connected with the egoity of waking consciousness. Whereas we are accustomed to apply egoity on the physical plane, we now suppress it. Instead of living in the physical and etheric bodies, we gradually succeed, by suppressing egoity, in living in the astral body only.

Please note the essential point here. When we meditate or concentrate, our primary goal always is to suppress our egoity. This egoity must not transmit physical experiences; we try to suppress it, to press it into the astral body. When it is in the astral body it is not, to begin with, reflected in the physical body.

When you look at this bunch of flowers, you are, in reality, within it. The physical body is a reflecting apparatus and you see the bunch of flowers because the physical body mirrors it to you. If you suppress the Ego with its egoity, then you will be living within the astral body. And the astral body is so delicate that you can perceive the fleeting things of the external world consciously; but they too must first be reflected if you are to see them in reality.

There are many among you who faithfully and sincerely devote yourselves to meditation. Thereby you succeed in suppressing the everyday egoity, and experience in the astral body begins. But reflection must first take place if you are to have conscious experience in the astral body. There are numbers among you who through meditation have already reached the stage of living in the astral body. But now it is a matter of reflection, of mirroring. And just as in ordinary life the physical body must reflect what we experience, so, if we want to perceive consciously in the spiritual world, the experiences of the astral body must be reflected by the etheric body.

But what happens when a man's experiences in the astral body are actually reflected by the etheric body? Something happens of which we must realise, above all, that it is absolutely different from sight in the physical world. Things in the spiritual world are not as convenient as they are in the physical world. Even a bunch of cut flowers is a self-contained object; it remains as it is. We can take a bunch of flowers home and have pleasure in it, put it in a vase and so on. We expect nothing else when the bunch of flowers is there in front of us. But this is not by any means the case with the astral experiences that are reflected to us by the etheric body. Everything there lives and weaves; nothing is still for a single moment. But the essential thing is not how it appears in the reflection. The essential thing about the bunch of flowers is what it actually is, at the time. I take the flowers and I have them. When something is reflected to me by the etheric body, I cannot take it as it is and be satisfied with it. For it simply is not what it appears to be.

Understand me well, my dear friends. For this too I have often used the following analogy. Suppose there are a few strokes here (on the blackboard) let us say B ... A ... U. Now if I could not read when these signs are in front of me I should simply say: ‘I see a few strokes like this which, when joined, form a peculiar pattern.’ I cannot take this home like the bunch of flowers and put it in a vase! If I were to take what stands there, the word BAU (building) and put it in a frame, then I have not got what is essential. What is essential is the actual building outside somewhere. I express the building through these signs, and I merely read the essential thing, in the signs.

On the physical plate the essential things are actually there, in front of me. In ordinary reading I have not the essentials; I have signs for them. So, it is with what I experience in the astral body which is then reflected in the etheric body. It is correct only if I take it as so many signs, realise that these signs mean something else and that it is not sufficient simply to look at what is reflected and assume that it is the essential thing. It is not the essential, any more than the word BAU is the actual building. The essential thing is what these signs mean. First of all, I must learn to read them. In the same way I must learn to read what, to begin with, I perceive in the spiritual world—simply a number of signs which express the truth. We can acquire knowledge of the spiritual world only by taking what it presents to us as letters and words which we learn to read. If we do not learn this, if we think we can spare ourselves the trouble of this occult learning to read, it would be just as clever as a person taking a book and saying: There are fools who say that something is expressed in this book, but that is no concern of mine. I can just turn over the pages and see fascinating letters on them. Such a person simply takes what is presented to him and does not trouble about what is there expressed.

If what I have just said is ignored, one comes into an entirely false relationship to the spiritual world. The essential point is to learn to read and interpret what is perceived. We shall see in the next lectures what is meant by this reading and interpreting.

Thus, we have indications at any rate, which help us to understand the question: What is occult reading? Occult reading begins when man experiences himself in the astral body—just as in the physical world he experiences himself in the Ego—and when the experiences of the astral body are reflected in the etheric body, not as is the case in the physical world, when the experiences of the Ego are reflected in the physical body.

Something else must be remembered here. We are not, as I have also told you to-day, wholly within the objects outside us; we are not only in them with our Ego and astral body; but in waking consciousness the Ego also sends part of itself into the physical body. It is only during sleep that the Ego withdraws from the physical body. This means that in order to live in the physical world we must be able to dive down into our physical body. As regards perception and reading in the spiritual world, we realise, in the first place, that we can live in our astral body, and that things are reflected to us by the etheric body. But we must advance to the further stage of being able to live in the etheric body itself, to come down into the etheric body just as on waking from sleep we come down into the physical body. Please take note too that it is necessary to come down with the astral body into the etheric body.

When we learn to read, we learn to live outside the physical body. Just as on waking we come down into the physical body, so must the occultist, without sinking into the physical body, come down into the etheric body. Occultists call this, with reason, ‘being thrust into the abyss.’ What is necessary is that we should not be stupefied when this happens, that we should go down with consciousness and maintain our own bearings, for this descent into the etheric body is not as easy as the descent into the physical body. In very truth it is like being thrust into the abyss. Man's being is split into three. I have spoken of this in the book Knowledge of the Higher Worlds. Man becomes a threefold being. He cannot consciously descend into his etheric body without being multiplied in the way indicated.

When the human being lives in the physical world alone, and goes to sleep, his Ego and astral body are outside the physical and etheric bodies; his consciousness then is too dull to enable him to see the spiritual world. When he comes down into the physical body which reflects the physical world to him so that he perceives it, this too is a kind of thrust into the abyss; only it is made so easy for us that we do not experience it as a shock. But every morning, if through our exercises we progress to that stage where we can experience something in the spiritual world, if we learn to read in this condition which is like sleep that has become conscious, we also experience what it means to be thrust down, to be divided into three. If we retain our consciousness now, we are also able consciously to penetrate into the things and happenings of the spiritual world that are outside us.

Thus, we learn to live in the astral body and have our experiences reflected by the etheric body. We read as when we are reading a book. As soon as we have come down into the etheric body we become threefold. We can send out these three parts of our being—and they then move about consciously in the spiritual world. In their wanderings they then experience what we call ‘occult hearing.’ As soon as we have been consciously thrust down into our own etheric body, occult hearing begins. Now we penetrate into things in the real sense. Now we notice that what we have previously learnt to read we can actually experience.

Let us therefore repeat what has been said. Through his occult exercises man is enabled to suppress his egoity to such an extent that he learns to live consciously in his astral body. Then, gradually, the beings and happenings of the spiritual world are reflected by his etheric body. When he is able rightly to interpret this reflected world, he has learnt the art of occult reading. At a further stage, when he is able not only to read while outside his etheric body, but to awaken in the real sense in the etheric body, then he sends out the three parts of his being into the world and hears what is going on, hears its inner weaving and activity. At this stage he hears it.

Gradually he develops the faculty of occult reading and occult hearing in such a way that something quite definite is associated with the experience. He succeeds in actually penetrating to the reality of things. For what transpires on the physical plane is not the reality, indeed it is not! Simple contemplation shows us in every region and corner of the world that what we experience in our environment is not the reality, that we attach a false meaning to everything. Someone once said to me on the banks of the Rhine: ‘There is the ancient Rhine.’ It was a beautiful, deeply felt saying. But what, in reality, is ancient in the Rhine? Certainly not the water that one sees flowing by, for the next moment it is no longer there. It shows clearly enough that it is not what is ancient. Ancient, at most, is the hollow that has been burrowed out in the soil, but that is not what is meant when someone speaks of ‘the ancient Rhine.’ What is it, in reality, that is designated by the phrase, ‘the ancient Rhine?’ If one says ‘the hollow’ ... well, there are hollows in the sea-floor too, and also streams. When the Gulf Stream flows through the ocean, not only is the water different at every moment but the hollow too is different. Nothing is permanent in the Physical, nothing whatever. It is the same with the whole physical world. Your own organism is only a stream: the flesh and blood you have to-day was not yours eight years ago. Nothing is real in the Physical, everything is in flow.

To speak of ‘the ancient Rhine’ has meaning only when we are thinking of those elemental Beings who actually have their life in the Rhine, when we are thinking of the elemental River God Rhine—a spiritual Being who is truly ancient. Only then have we said something that has meaning. We must mean the words ‘ancient Rhine’ in a spiritual sense, or we are talking thoughtlessly. It is profoundly true that we penetrate to spiritual realities only when we are guided by the spiritual world. It is then that we penetrate into the true realities. That we do indeed penetrate into these realities will be clear when we describe the details of occult reading and hearing—as far as is possible—in the lecture tomorrow.

We will remind ourselves again of what I told you yesterday about the actual relationship of man to the world. I said: In reality it is Maya, illusion, to assume that as human beings of soul-and-spirit we are inside our skin, that things are merely round about us and we take their images into ourselves. In reality, as human beings of soul-and-spirit, we live in the things themselves. We could not become aware of them if our experiences were not reflected to us by our organism. Living in the ordinary physical world, the things are reflected by our physical organism, by its sensory system, by its thinking system, feeling system, willing system.

The truth, then, is this: our organism is a reflecting apparatus. What we experience is not produced in us by our physical organism—which is an erroneous conception of materialism—but it is reflected. Now just as little as a mirror produces what is seen in it, does our organism produce what we experience in our life of soul about the things around us. And the materialist who asserts that the brain or some other organ produces the experiences in our life of soul, is stating, in regard to these things, the same as one who declares that the face he sees when looking in a mirror, belongs not to him but has been produced by the mirror.

The truth of the matter, therefore, has to be experienced when we progress, in the way described yesterday, to the stage of occult reading. After due preparation we experience the more fleeting, more fluctuating beings and happenings of the spiritual world—more fleeting and fluctuating by comparison, of course, with the physical world. We see them inasmuch as we experience them in our astral body and they are mirrored by our etheric body. And we experience these reflections as pictures.

I said yesterday that, generally speaking, we can regard these pictures merely as signs of the spiritual reality. I made this clear by pointing out that anyone who experienced these pictures as dream-pictures (although they are far more living than ordinary dream pictures) would be subject to error. To regard these dream pictures as reality would be like someone who regarded the word BAU (building) not merely as the sign of the building but as the reality itself. We have to envisage that when those fleeting, fluctuating pictures of the spiritual world are reflected from outside by our etheric body, we have the world before us like an open book, like a book which has been opened for us but which we must first learn to read in the right way. In general terms, this is correct. But there is one principle which applies to experiences of the higher worlds far, far more strongly than to those of the physical plane: it is the principle that there are exceptions to everything, real exceptions. Especially are there exceptions to those things of which I have been speaking. Z his must be realised. What I have said holds good in general and if we pay heed to it we can find our bearings in the spiritual world. But there are exceptions and I will explain more concretely the extent to which this is so.

I will take a definite case. Let us suppose that somebody who has developed certain genuine clairvoyant powers, endeavours—and this lies near to the hearts of many people—to find, in the spiritual world, one who recently or some time previously has passed through the gate of death and is now living in the spiritual world in the existence which we describe as the life between death and a new birth.

As I emphasised yesterday, such a search is dependent upon the grace of the spiritual world. It is an act of grace on the part of the spiritual world to be able actually to behold the dead whom we are seeking. As a rule, in such striving, curiosity will certainly not be satisfied. Anyone who were to start merely with the intention of satisfying his curiosity in searching for someone who is dead, would either see nothing at all or inevitably be exposed to errors of every possible kind.

But now we will assume that this is not the case, that there is an important reason, recognised by the Beings of the spiritual world, for meeting the dead. Let us assume that everything is in order—to use a trivial expression—and that a meeting with the dead is permissible. Here again I speak quite generally. It will not be a simple matter of the clairvoyant concerned transporting himself through meditation into the spiritual world and there directing his desires, his wishes or his thoughts to the dead in order to have the grace of vision bestowed upon him. To embark on such an undertaking presuming in advance that it will succeed, would be an error. For as a rule, something quite different will happen.

Please realise that one can only describe special cases; it is not possible to give general, abstract theories when one is speaking, as I am doing now, of a theme like this which concerns the occult world. I can only give an example.

Let us therefore assume that a seer has a justified reason for coming into contact with someone who is dead and through meditation, through concentration of his thoughts finds measures which enable this contact to take place. To describe the character of these measures would lead us too far today but let us assume that they are right. If through meditation and concentration the soul is really in the condition in which the dead can be perceived, the seer may possibly, to begin with—if he has not already had experiences in this sphere—be very easily inclined to see something that he does not connect at all with the manifestation of the dead or with anything to do with him. He may see before him a widespread world of pictures, pictures that are far more living than those of ordinary dreams. Again, and again I must emphasise, because so many errors are current in this respect, that this world of pictures is a world of signs, signs of the higher world. It is this world of signs that we learn to understand. We experience inwardly mobile pictures, all kinds of happenings that are connected with this or that personality. This is experienced—only to begin with there is hardly any resemblance to be found between what we are seeking and the pictures that are experienced. But one thing reveals itself when we are not on the wrong track: within this moving world of pictures we shall experience something that seems to be the most essential point. In the case of the other pictures, you will say to yourselves: these pictures contain something that reminds you of all kinds of things which might also arise from your own memory. Although you have no remembrance of these actual events, nevertheless it is possible—because they are connected with what you have experienced—for them to have given rise to remembrances that are interwoven with fantasy. It is precisely now that the genuine clairvoyant must be on the alert and remember that he is here concerned with a world of pictures which might have been gathered together from his memories. But there is some one point which no memory presents. You can therefore make a precise distinction between what might possibly be the result of fantasy in connection with memories and the other element that is there on its own, and around which everything else groups itself. Of that one point you know that it is not a memory, that it could never have come in a dream into your field of vision. Certainly, one must have had a certain practice in distinguishing dream-pictures from reality before this difference can be seen quite precisely. But then the point comes where one knows: There is something there.

I will try to speak quite precisely. As a rule, this one thing among the pictures may, in a sense, seem even to be paradoxical, absurd. It is possible for something strange and very curious to appear in a sequence of pictures which may otherwise be so beautiful, so splendid, so powerful. The seer will very often find that this experience passes away from him again, that he really cannot begin to make anything of it. Then, of course, he must make the attempt over and over again, from the start. After he has had certain practice in seership, he will find as a rule that again and again such a sequence of pictures comes before him, pictures perhaps of a quite different kind, but there will always be among them something that is certainly the same as what previously constituted the central point of the series of pictures.

Now a certain stage of seership must have been attained if one is to succeed at the first or second attempt in doing the right things with these pictures. When the pictures are in front of us, we must grasp them, be completely conscious so that they do not fade away like dream-pictures. We must face them just as we face a thing in the external world, when we have it in our hand and can say: ‘I am here, and you are there.’ We must be able to distinguish ourselves from the picture and must not be absorbed by it.

In order to achieve this, it is good to try deliberately to change something in the picture as it stands before one. Let us suppose that the picture is there in front of us and we have a conscious hold of ourselves, being able to distinguish ourselves from the picture … let us suppose that some personality comes into the pictures and looks at us with a frowning, unfriendly expression. And now try, while remaining in the whole situation and without freeing ourselves from the clairvoyant vision, now try to feel: How would it be if I were really kind to this person, so that he no longer looks at me frowningly, but with friendliness? If something then changes in the world of pictures it is at once easier to maintain our position within it.

The next stage must be this … it is difficult to find the right words because the affairs of the spiritual world are so different from those of the physical world. ... The next stage is that we must identify ourselves with the picture, with all the pictures, sink down into them, become one with them. For by becoming one with them we put an important truth into execution, as we shall see. If I may use another trivial expression here—we have to consume this whole, series of pictures spiritually, devour them, take them into ourselves, identify ourselves with them, sink into them. In other words, we must realise and know: I have now distinguished myself from these pictures, I have maintained my position outside them, and now, by my own will, I sink into them, just as if I were jumping into water in order to swim in it.—And now comes the important experience—for now you experience in your own soul everything that is expressed in this series of pictures, as if one person were fighting or wounding another or being kind to him. The experience, therefore, is: I am the wounder, also the one who is wounded. I am everything that is in this picture. It is as if you had a picture before you, let us say, of someone who is being beheaded and you experience yourself simultaneously as the one who is doing the beheading and the one who is being beheaded. It is in this real way that you experience yourself in this whole fluctuating world of pictures. You yourself are every picture, every movement in it. Then the picture as such, as an Imagination, becomes invisible, but the inner experiences as such become all the more full of meaning. You cease, now, to behold the picture, but you live in a world of rich experience.

When we really succeed in living right in the pictures, the second act begins. But it needs by no means follow immediately.

From this point onwards, a great deal of discouragement may be in store for seership. It may quite well happen that the moment comes when the resolve is made to sink down into the pictures, to swim in them, and lo! they have vanished like a dream or like something that is forgotten. It may happen—but it will be in the rarest of cases—that the experience of which I shall now speak, comes immediately. But most often of all, what will happen is that the whole episode seems to have entirely vanished, like a dream. Now as genuine clairvoyants we must realise that it need not necessarily be a fact that it has gone altogether. The second experience—which, as I have said, follows in the rarest of cases immediately upon the first—may come much later, may come right out from among the day or night experiences. For very often, what we have thus consumed takes time to be wholly united with us, to be wholly ‘digested,’ by the soul. It may take a long time. ... But when we are sufficiently united with the experience, when it is sufficiently digested, the moment comes when we know: Now I am connected with the personality, or rather with the individuality of the dead and he is sending his thoughts into me. Now I am thinking what the dead is experiencing in his soul. That is what I am thinking now. I am connected with him; he is now speaking to me and I am listening to him.

In reality it is the picture with which we have united ourselves or the series of pictures we have taken into ourselves which has now become one with us—it is this that really hears and takes in the truth. As a rule, this hearing, this spiritual hearing is no longer bound up with pictures but is borne by the consciousness that the soul of the seer is connected with the dead and is enabling the dead to say to him things that cannot be heard by the physical ear, nor perceived with physical sight but are received together with the thoughts. Then the seer knows: This is not thy thought; it is what the dead is saying to thee.—

As you can realise, a certain preparation is necessary to come near an individual who has passed through the gate of death—a preparation which can be described as I have just done. Then, when we have reached this stage of hearing the dead, after having identified ourselves with the picture, all possibility of delusion is eliminated. For delusion could only be like a delusion on the physical plane if I were to meet a human being and take him to be somebody else. That, as a rule, will not occur; a human being is recognised on the physical plane. When I meet a Mr. X on the physical plane, I need not prove to myself on the basis of theoretical principles: ‘That is Mr. X.’ The being himself whom I meet enables me to recognise him. As soon as we stand before a being of the spiritual world, we know that we are in his presence ... although in the spiritual world he naturally speaks to us in a spiritual way, communicating something to us in a spiritual way.

What I have just described to you denotes the transition from the signs with so many meanings which we read and do not attempt to interpret with the intellect, but by absorbing, become one with them. We ‘consume’ them, as it were. Through the process which is set going in the soul as the result of having become one with the pictures, we prepare ourselves to hear the objective process, the objective reality.

The reading is a truly living process—one's very soul has to be directed to it. Something quite different is demanded than is ever demanded on the physical plane. Suppose someone were to publish a book on the physical plane and were to demand that in order to understand the book, we must first eat it, consume it ... Then suppose we were so organized that we could digest an ‘A’ in a different way from an ‘I’ and, through the inner process, realise the difference. If we could experience all this, then the process would be comparable with the spiritual process just described.

We cannot approach a spiritual happening or a spiritual being until we have given up our whole soul to understanding the happening or being concerned. We must ourselves have become one with the signs or letters of the spiritual world. We must read—and then, while we are reading, we must hear, spiritually.

I have said that this holds good as a general principle. But in Spiritual Science we must speak quite accurately. I say, ‘as a general principle,’ for there are also exceptions. For instance, it may happen that some seer, when in a clairvoyant state, does not only experience a series of pictures as I have described, but actually experiences as a picture, as an Imagination, something that resembles the dead as he was in life, as an external figure. Then, of course, the seer may think that he is confronting the dead. But he can never be quite sure. It may be so, but it need not necessarily be absolutely certain. In order to explain this case, let me again make a comparison. Our ordinary script, printed script or writing script, consists of signs. If I write the word BAU (building), this word in itself has no resemblance whatever to a building. But it was not always so in the evolution of writing. If we go back to olden times we find a picture-script. Men drew pictures which still had a resemblance to what they were meant to represent. And it was out of this pictorial script that our script, consisting of signs or letters, evolved.

It is the same with the clairvoyance which may arise as the result of development by our Rosicrucian methods or the atavistic, more or less primitive clairvoyance which may arise as the result of certain conditions.

Just as our modern script of signs and letters is something that has developed, and the pictorial script is more primitive, so the clairvoyance which immediately sees what is being looked for, is a more primitive form. It is precisely developed clairvoyance that often will not immediately be able to see what is there to be seen. With developed clairvoyance things will be as I have described. But there are also exceptions, as for example a man may have the powers, without having trained his clairvoyance, simply from the nature of his organism. In the pictures which come to a natural clairvoyant there may be far more similarity with the spiritual happenings than there is in the pictures which come to the trained clairvoyant who has to go through the whole procedure I have described. Naturally, however, primitive clairvoyance can never succeed in reaching true Imaginations, can never learn anything with certainty. And even when things are known with certainty, they are only happenings which are connected with earthly life.

I will give you an example. Suppose someone has died and before his death put a Will somewhere, without being able to tell anyone where it is. He dies. Some person endowed with primitive, untrained clairvoyance may, in a kind of trancelike, imaginative condition, come into connection with the dead man. This person can be led by the dead so that he can actually discover the place where the Will was placed. The clairvoyant in question may even be able to show the place, the cupboard, for example, where it lies. Such things may happen, but these cases are always connected with the physical plane and with something that has happened on the physical plane. They may be very complicated, but they are always connected in some way with the physical life.

One will not come much further than this in the sphere of primitive clairvoyance. To move about with absolute clarity and certainty in the spiritual world the preparations of which I have spoken are necessary.

In order that in the following lectures we may get down to details of spiritual reading and hearing, I must still say something more precise about what I have told you.

I said that what lies behind the Maya of external experience becomes a truth the moment we enter the spiritual world in the way described. It is not enough to see a picture through clairvoyance and just to see pictures as we see beings on the physical plane. That is not enough. We must be able to plunge right into the pictures, we must make it come true that we are in the spiritual world. We do this by submerging ourselves in the pictures. We put ourselves consciously into a condition in which we also are under other circumstances, but without knowing anything about it. If, therefore, I have this series of pictures, with what I have described as the centre-point of them, I must go right into them, I must consume them, must be within them.

What I have described is a spiritual experience and what matters about a spiritual experience is that we understand it. To understand it we must be able to practice spiritual self-observation. During the process of submerging ourselves in the pictures, something happens that we feel—we feel it in ourselves. Just think ... I have told you that we become conscious of our own position—separate from the Imagination ... and then we sink into the pictures. When we are still consciously standing before them, the feeling is different from what it is when we have sunk down into them. I must try to describe these two feelings.

The moment we have sunk down into them, knowing that now we have made these pictures disappear by identifying ourselves with them, in that moment we are seized with the feeling of insufficiency concerning ourselves. These things are difficult to describe. The feeling is this: ‘I am now only a part of what I was before—only one part.’

Naturally, such observations must be made again and again before we are able to interpret these things rightly.

Again, a comparison is best. It is just as though one had a 12 kilos weight, and then, without anything happening, the 12 kilos weight suddenly became only a 1 kilo weight. The feeling is: ‘You are only one-twelfth of yourself and the other eleven-twelfths are outside in the universe.’ It can be expressed in a diagram. One feels oneself somewhere out in the Universe, but with one's whole being. One feels: ‘Out there in the Universe are still eleven-twelfths of me; my being is distributed.’ It can be expressed by saying: ‘I myself am at some point in a circumference and the other eleven-twelfths are distributed around that circumference. Here am I, at the point AI and there are the other eleven-twelfths.’

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At this stage we realise that we are actually within the Universe; we have become one-twelfth part of ourselves. We have left the other eleven-twelfths of our being in a circumference.

The occult expression can be used here. We can say: Man becomes a living Zodiac. Man has himself become the Zodiac. Then comes the hearing; it comes from within that Zodiac. So, if I keep my former example, that of speaking with one who is dead, the dead is speaking from within the Zodiac.

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Just think of the difference between this and an experience in the physical world. In the physical world we feel enclosed within our skin; objects are outside, and they seem to come into us as we look at them. In the spiritual experience we are outside at some point, in one-twelfth of the spiritual horizon. Now the world at which we are looking is within our circumference. We look inwards from outside; in ordinary life we look outwards from within. And now there come what seem to be spiritual voices from within, with which the dead speaks to us—we become aware of them when we accustom ourselves to listen in a different way, when we learn to pay attention in a different way. More exact details will be given—I will now just indicate it figuratively. At this stage we may have the feeling: ‘I am aware of what the dead is saying; he is speaking within the circumference ... I hear him only when my spiritual ear is turned for instance, to the 5 (see diagram). Now he ceases to speak there ... but he goes on again, and now I only hear him when I turn my spiritual ear to another point (i i) and so on.’ Knowledge comes gradually when seven voices, seven different voices are distinguished within the circumference. Seven voices have to be distinguished. They are heard in the most diverse ways, according to the point from which they are heard. Everything that we experience here speaks from within the circumference, as it were from seven voices.

We have now gone out into the circumference of the Universe ... whatever we are to experience is within this circumference. We must learn to feel ourselves as one part of that circumference and with a kind of cosmic humility, shall I say, make no claim to be anything more than one-twelfth of the circumference. But the other eleven-twelfths have to be called to our aid. We must endeavour to acquire the faculty of distinguishing what speaks to us. We must differentiate in all kinds of ways what a being can say to us in this way.

Again here, only a comparison makes things clear.—What speaks to us from within this sphere can really be called: Spiritual Vowels. And everything that we ourselves are, everything that lives at the periphery are Spiritual Consonants. Consonants and vowels work together; the consonants are stationary when we have poured out our being in twelve parts into the Universe; the vowels move within it, bringing to expression what is to be voiced.

Once again, I will return to our example.—I am seeking for one who is dead, trying to come into contact with him. A series of pictures appears to me and, among the pictures, something that seems paradoxical, perhaps even absurd. I realise however that this is something which could not have come to me from my own life of soul. Then I succeed in sinking down into the pictures, I become one with them. At this moment I stand at a definite point—A.

My being is so submerged in what is outside that I have released, as it were, one-twelfth of my being.

You must remember that language must be precise when occult matters are spoken of. I have told you that the series of pictures belongs to us; we have this series of pictures in ourselves; the pictures are within that one-twelfth, and everything else that cannot become one with these pictures is now distributed over the periphery. At, this stage, for a short or long period, we may really be able to receive the spiritual voice, the communication of the dead. Then we hear the dead speaking from the periphery that we ourselves have formed around that with which we want to be related.

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What is it that has really been done? We have gone out of ourselves, have become one with the Universe, but with only one part of the Universe. Therefore, we have ourselves to become part of the Universe, to grasp with the whole of our being that of which we want to become aware. We have, as it were, built a spiritual aura around one part ... but we cannot build it completely, we can only stand at one point; we have to build the aura out of what we, ourselves, are not.

Again, let us repeat.—I perceive a series of pictures. To begin with I stand outside these pictures, but then I plunge into them; thereby I build a cosmic sphere around what I want to perceive; I build it with what I have given up, offered up. This cosmic sphere contains within itself—like seven planets—the vowels through which the dead can speak to us when we ourselves form the consonants through the twelve-foldness of our being.

We can only come into connection with a being of the spiritual world by enfolding him, embracing him in such a way that this very act of enfolding forms the cosmic consonants; the being can then announce himself to us in the cosmic vowels: The cosmic vowels can then act together with the cosmic consonants which we ourselves have fashioned. Then reading and hearing work together. Thus, do we penetrate into a particular sphere in the spiritual world.

Now I beg you not to be led by what I have said into the error of thinking that what I have described has anything to do with the physical Zodiac or with the seven physical planets. That is not the case and is not meant so. What happens is that in the twelve-foldness a cosmic sphere is built around the being whom we want to find. We build a world for ourselves.

Whenever, on the physical plane, we want to get to know something, we have to look at it from many different sides, from many standpoints; we have to go around it. In the spiritual world this must become a reality. Not only must we go around it with our whole being, we must so divide our being that we create a periphery around what we perceive. Every time there is a real spiritual perception, a spiritual periphery of this kind has been created. And only because those Divine Beings whom we have learnt to know as the higher Hierarchies have done this on a vast scale, has the Zodiac appeared.

Suppose that what I have described has been attained.—Intercourse with someone who is dead has been achieved. Suppose this intercourse could be consolidated, held static ... then this consolidation would represent a human being—a spiritual human being, of course, divided into twelve parts, twelve fixed stars. If that which is perceived could be consolidated, a planetary system would arise. Inasmuch as the Gods did this and consolidated it into a gigantic plan, our world-system arose. Whereas we, in our single acts of clairvoyance create something transitory which naturally passes away again when the clairvoyance is over.

Our whole world-system is consolidated clairvoyance of the Gods, of the higher Hierarchies. That is why we shall know this world only when our knowledge is based on spiritual foundations.

The physical world is something that is not at all real, it is just as little real as the water of a flowing river is real. The Spiritual alone is real. So it is too, with a whole solar system. Thus, we must learn to know the solar system in its reality, by deciphering it in spiritual reading and hearing. In many respects we have already done this.

From what was said yesterday and the day before, you will have realised that occult reading and occult hearing consist in experiences of the soul. I used various comparisons to show how man must become one, firstly with the signs which reveal themselves to the seer in Imagination, and then, needless to say, with what these signs signify of spiritual realities.

I should like to begin to-day by giving you a more precise idea—as far as is possible in the few lectures that can be given, and even although it can only be an approximately precise idea—of what is necessary in order to advance from disordered clairvoyance to the genuine clairvoyance that may be called occult reading and occult hearing.

The first thing of which I will speak may be called the ‘vowels’ of the spiritual world. The way in which man learns to hear and read the ‘vowels’ of the spiritual world is, of course, a far, far more deeply inward process than any process of ordinary life. Many roundabout descriptions are necessary before we can even begin to approach what may be called the experiencing of the vowels, of the intrinsic sounds of the Cosmos. From what I indicated yesterday you will have realised that we can speak of seven such vowels—a symbolic parallelism with the planetary system.

Let us go back once again to the example I gave yesterday: the search for someone who is dead. I took that as a starting-point and tried to describe the kind of experiences through which we gradually grow into the knowledge of the spiritual world. We heard that through the different forms of preparation which the seer has to undergo, he sees, first of all, a series of pictures, and he faces them just as he faces the things of the external world. We face a dream picture, too, just as we face the things of the external world. Only gradually do we learn to identify ourselves with the pictures, to consume them, as it were, to become one with these pictures, to live entirely in them.

But it must be clearly borne in mind that when these pictures finally lead us to find the dead or some other event or being in the spiritual world, they are signs of spiritual realities. As pictures they are realities in themselves; they express spiritual realities.

They are there, these pictures. And now the question must arise: Are these pictures only there when the seer has prepared himself in the right way and is actually able to behold them?

These pictures are not only there under such conditions. And it is very important to keep this in mind. Let us assume that you are sitting or standing somewhere and are sufficiently prepared to be able to see something. A series of fluctuating pictures appears before you. Now suppose that, instead of a seer there is an ordinary person who has no gift of clairvoyance and sees nothing of such pictures but only the pictures of the physical world. Are the pictures not there at all?—They are always there.

Let me put it as I did the day before yesterday. In reality, we are within the bunch of flowers in front of us; our perception of it depends upon its being reflected through our own organism. The moment the trained seer has a spiritual Imagination, he too is within it. In the subsequent procedure—of identifying himself with the pictures—he is simply enacting a process of consciousness; actually, he is within the pictures. Nor does this apply only to a seer; even when a man confronts an object with ordinary physical eyes and ordinary mental activity, not only is he within the physical object—which, as we have seen, is in itself merely an illusion—but he is within the Spiritual. He is always within the spiritual Beings who are not physically incarnate. He is really all the time within those spiritual pictures of which the clairvoyant sees a part. They are always in the environment and we are always within them. They remain imperceptible, invisible, because man's faculty of perception is too dull, too coarse to perceive these delicately weaving beings and formations with the ordinary senses.

But this is speaking in the abstract. We could also ask: All that weaves spiritually around the world—in which we ourselves are—why is it that we do not become aware of it? Why is this?

We begin for the first time to understand why this is so when we have identified ourselves with Imagination, when we actually carry out the process I described yesterday. We really understand, then, why the human being cannot be conscious in the spiritual world that is round about him. What is this experience?

Let us repeat once again.—A series of pictures is arrayed before the soul; we try to identify ourselves with these pictures. We know, then, through the experiences of our own soul, that we consume these pictures, as it were; we are united with these pictures. We now know that this is so.

But at this moment, too, we can answer the question as to why we have to be outside the body, why we have to go out of the body and identify ourselves with the pictures if we are to perceive them. They can only be reflected back from our own etheric body. When this has become an actual experience, we know why it is necessary.

Through our experiences in connection with these pictures with which we have identified ourselves, we know the following.—If, having completely identified ourselves with the pictures, we were to pass back again into the physical body, if we did not remain outside the body and wait until the etheric body reflected the pictures back, then we should take back into the physical body everything with which we had become one—we should take it back into the space that is enclosed by the skin, and we should immediately destroy the physical body to the point of death. The germ of death would be in the physical body. We may not carry into the physical body that with which we have identified ourselves. This can happen only when death comes in reality. When death does really come in earthly existence, the soul has reached the point where it can identify itself with what lives in the external world as Imagination in the natural course of life. But that is death.

So you see, my dear friends, we may take in deep, deep earnestness the great motto which runs through all occult studies. It is the utterance made by all those who have become occultists in the true sense of the world.—The moment genuine clairvoyance is attained, the experience is that of facing death. We reach the Gate of Death.

I have often emphasised this from another side. We learn to know how it is with a human being when he passes through the Gate of Death. Clairvoyance cannot be attained without passing through this most solemn moment which is described by occultists as ‘Standing before the Gate of Death.’

But we must learn something else as well. I have spoken of this from another angle in a lecture-course given at Munich. [The title of the lecture-course was: On Initiation, Eternity and the Passing Moment. (English translation available in typescript.)]

We learn in deepest earnestness to put a question that is a vital question of Spiritual Science. We ask: What is the truth of our existence as human beings, living as we do within the fluctuating web of spiritual Beings which we dare not carry into our physical body because that would always mean the germ of death? Outside, Imaginations are always around us, we are within a sphere of Imaginations ... and they must not pass into us. What comes from these Imaginations into us? Shadow-pictures, reflections, mirror-images—these come as our thoughts, our mental images. Outside, they are the real, full-blooded Imaginations. They reflect themselves in us and we experience them in the weakened, shadowy form of our thoughts and mental images. If we carried them in their full reality into ourselves and not merely had them as reflections, we should at each moment stand before the danger of death.

What does this mean? It means that the cosmic world-order guards us from experiencing, in their full reality, these spiritual Beings and happenings, which are always around us; we are protected, inasmuch as in our everyday consciousness we contact only the shadow-pictures of these spiritual Beings. And yet, a whole number of these Imaginations belong to us, belong to the forces which are creatively active in us. The creative forces that are within us live in this world of Imaginations. We may not experience them in their primal form, but only in the shadowy form in which they are within us as thoughts. This can only happen through someone taking away from us the experiencing of the Imaginations which belong to our thoughts.

They have, nevertheless, to be experienced! But we cannot experience them. They have to be experienced by Beings stronger than we are, by Beings who can endure them in their organisation of spirit-and-soul without coming to the danger of death. Whenever we are thinking, whenever we are active in our life of soul, a spiritual Being must hold sway over us all the time, depriving us of the experience of the Imaginations underlying our thoughts and mental pictures. If you have any thought, any experience in your life of soul, this experience corresponds to a world of Imaginations. And a Being must rule over you, guard and protect you, taking away from you what you yourself cannot accomplish.

Here we have reached a point where we can speak in a more real sense than hitherto, of the Beings of the next higher Hierarchy, of the Angeloi. They are now spiritually comprehensible. We see them there, we see how they must watch and guard what we ourselves are not capable of accomplishing.

But it can and must happen to the seer that he becomes aware with far greater distinctness of what I have just told you. And that is the case when he goes one stage further in his seership.

We spoke yesterday of what leads to identification with the series of pictures which appears before us. The Imaginations are consumed, sucked in. Thereby they disappear as pictures outside us—but we experience them within us, we have become one with them.

But the thing can go still further. I will start by describing the subjective experience. I told you yesterday something which I have repeatedly described. When one is sunk in meditation and concentration, something approaches which one is seeking—a series of pictures arises with which one can identify oneself. I said that something else can happen. When meditation and concentration have called forth these pictures and we have tried to get right into them, the occult reading and hearing, the real perception of the spiritual being of the dead does not necessarily arise. The whole process may break off just like a process in a dream and the consequences may appear only later.

But if we go further, if we have the necessary patience and endurance to make progress in occult development through meditation and concentration, then we experience the process in still another way.

It can be experienced in the following way.—We set ourself the task of observing some being or process in the spiritual world. We sink into meditation or concentration. Thereby we draw ourselves out of the physical world and pass into the condition where the meditation, that is to say, the content of the soul we ourselves have evoked, flows by and we can feel the transition. There seems to be greater darkness ... that which the soul has evoked flows away from the pictures, and they come up again, far, far more vividly than in a dream.

Now we confront them consciously and again dive down into them. Again, there may come a moment when we know: ‘You have now identified yourself with the pictures, you have become one with them, you are within them.’ But we no longer feel our own existence; we feel as though we have sunk into the Cosmos—nevertheless as if we were in universal nullity.

Thus, we have identified ourself with the pictures, have extinguished them—and have got nothing in their place. But now, through the practice of meditation, we have succeeded in not being brought to despair by the belief that we are losing ourselves in Nothingness. We have not the feeling of being utterly forsaken that might easily arise. In short, we plunge, as though swimming in an ocean of nullity, into the Cosmos. And then it is like waking up, but not out of a sleep, out of something with much stronger reality. At the moment of waking, we know: This was not sleep! We have not passed through the emptiness of sleep. Something has happened in the interval, something at which we were present, and now we have wakened again! We have in our consciousness the happenings which we could not experience at the time with full consciousness. But afterwards we know quite definitely that we have experienced them. It is like a memory! We remember something we have gone through not with the ordinary self, but with what transcends the ordinary self. Now it enters our consciousness and we experience that at which we aimed, the task we set ourselves. And now, when we meditate on what has happened, we know: ‘You have gone through something as a thinking being (only “thinking” here has a much higher significance than in the physical world). You have gone through this as a thinking being. But however highly developed you are as a human being, you cannot experience what you have now gone through.’ It is something that the human being himself cannot experience. Therefore, in the time that has transpired between the diving down and the re-emergence, another Being had to take over the function of thinking for you and think in you. You cannot yourself do the thinking. You can only remember afterwards what this Being thought in you. It was an Angelos who was thinking! And we know that in that intervening period we were interwoven with our Angelos. The Angelos experienced it for us and because the Angelos experienced it, our own consciousness was suppressed. Now we waken and remember with the ordinary life of thought what the Angelos experienced in us.

That is the process. This is the way in which, as a rule, spiritual experiences are attained. We attain them in such a way that we know: We must first pass into a condition where a Being of the next higher Hierarchy enters into us, identifies himself with us. What we cannot do in our own weakness, we can do through a Being of the next higher Hierarchy who is within us—but our consciousness is suppressed. We cannot have the experience in its immediate reality, but we have it afterwards, in memory and in full Ego-consciousness.

And so, it is that the spiritual experiences vouchsafed to us are experienced at one time, but we become conscious of them at another.

I spoke of an experience I had concerning our dear friend Christian Morgenstern—a real experience, needless to say. But we become conscious of such an experience afterwards, because a Being of the next higher Hierarchy must take over the function of knowledge during the actual experience.

Again, you will understand why this must be. If we were to bring into our own organism what a Being of the higher Hierarchies experiences in us we should not only kill our organism, but we should burst it, as through an explosion, into its very atoms. If we carried down these experiences into our own organism we should not only bring about its death, but simultaneously, its cremation.

Now you see again that seership brings us into connection with what we call the Gate of Death. We can really only know what death signifies by raising ourselves to that life of soul which can come from the experiences described. [See the lecture-course entitled, The inner Nature of Man and Life between Death and a new Birth. (Obtainable from Rudolf Steiner Press.)]

Only thereby can we understand the human individuality when it is outside the physical body. But then we also know how it has to be received into the higher Hierarchies—in order that it shall not work as a destroying, death-bringing force to a being of the physical plane, our own being, to begin with. The feeling of the human soul resting in the bosom of a Being of the higher Hierarchies becomes real, infinitely real. Now for the first time we get to know how things appear on yonder side of death. We know: Here in our earthly life we are surrounded by minerals, plants, the animal and the human kingdoms. On yonder side of death we enter the realm of the higher Hierarchies, to whose environment we belong just as here we belong to the environment of the physical beings around us. A feeling of kinship with the Beings of the higher Hierarchies comes into our soul. Then we learn to know that true entrance into the spiritual world is simply not possible without bringing in its train feelings of piety, feelings of being given up to the higher, spiritual world. But these feelings have the nuances I have described.

This is able to evoke a necessary ‘mood’ of soul. I can only express it by calling it that mood of soul in which we feel ourselves resting in the spiritual worlds. We need this mood of soul for any real experience of the spiritual worlds, just as here, in the physical world, in order that we may be able to understand our fellow-man, we have to use the larynx and other organs of speech, to utter the sound EE. What makes it possible in ordinary human speech to utter the sound EE, produces, in the higher worlds, the experience that flows from devotion. This kind of devotion is one of the vowels of the higher worlds. We can perceive nothing, read nothing, hear nothing in the higher worlds unless we can hold this mood of soul—and then wait for what the Beings of the higher worlds have to impart to us because we bring to them this mood of soul.

It is out of these moods of soul, out of this attitude to the higher worlds that the vowels of the Cosmos are composed.

If there is this feeling: Around you is a world but you cannot live in it with your feeble human powers. What surrounds you while you live in your physical body can be perceived only in the shadow-pictures of your thoughts and concepts, or rather is reflected by them. You may not experience these Imaginations directly. Your Guardian Angel must take this experience away from you in your ordinary life.—When a man feels this inwardly, with the necessary timbre of inner piety, he is able to become aware of one of the vowels of the spiritual world.

A next stage depends upon the development of something I indicated in my book, The Threshold of the Spiritual World. We grow into the spiritual world as I have there described. The process is that we emerge from ourselves as it were and identify ourselves with another being. But this is not sufficient, in no way is it sufficient. It is necessary not only to be able to identify ourselves with other beings but also to be able to transform ourselves into other beings, so that we do not merely remain what we are, but are able to metamorphose ourselves into other beings, actually to become that into which we penetrate.

A good preparation for this faculty is to practise over and over again a loving interest in everything that is around us in the world. It is impossible to express how infinitely significant it is for the developing occultist to awaken this loving interest for everything in the surrounding world. This is a hint that is, unfortunately, not usually taken deeply enough, hence the lack of success that often attends occultism. It is only too natural for the necessary power of interest to be maintained only in oneself. Even if a man will not admit it, the necessary power of interest is applied only to himself. It may be given another name, but none the less there is very little real interest in other things, and by far the greatest for oneself.

It must of course be said that cosmic law decrees that a man must have interest in himself, and indeed it requires great effort not to be interested the whole time in himself. It is after all a natural part of life on the physical plane. I will ignore the fact that if we have some illness, pain or disorder, this interest is always there. It cannot be otherwise. In such a case, of course, efforts might make it possible for a man not to be interested in himself—but that is extremely difficult. It might happen that a man falls ill and is not especially interested in the fact that he has this illness; he may be quite indifferent to it. What does interest him may be how this illness has arisen out of the whole Cosmos, how at some point in the Cosmos something arose that now is within his own skin. In such a case the man is interested in a severe illness in the same way as if it were something outside himself I

You will admit that what I have described is very difficult. And so it is with most things, at least on the physical plane. It is very difficult to take the most ordinary things we experience in our senses and thoughts as if we were standing outside them as objects. But this is just what we must try to do. And because it is so difficult it is not as a rule attempted. But everyone may be sure that if with great zeal he carries out the exercises described in the book, Knowledge of the Higher Worlds, he will gradually attain this knowledge.

But for this we must adopt the standpoint therein described—the exercises are not practised at all adequately. The knowledge will be attained only along by-paths because it is extremely difficult. It will be attained in the same measure in which interest in our own self decreases, so that we are no longer an interesting subject for ourselves, but an interesting object. That does no harm; it is indeed very useful because we ourselves are an object which is always to hand—only it must not be confused with the subject!

Now in the same measure in which we ourselves begin to become an object, we begin to be interested in everything outside us, and then we develop loving interest in the world and its phenomena. When the loving devotion to the world and its phenomena develops more and more, the mood of soul is able to intensify to the point where we not only pass out of ourselves but are able to metamorphose ourselves into other beings. Gradually we become capable of this. But such things are difficult for the soul of man and all kinds of help must be sought if this loving devotion is to exist.

I will indicate something that can be a help. A beginning can be made by making the physical world a motive for a kind of occult reading. I have often given an example from which it is good to start. If we confront a human being and look at his countenance, we realise: this boundary of the skin, these lines, what the eye sees—that is not the essential, that is the physiognomic expression of the indwelling soul. And if we had a drawing of the lines—the lines would not be the essential, but the soul which has given itself these lines as its form. And then we can look at external nature around us as though it too were an outer physiognomy. Materialistic investigators face the things of external nature just as if one were to say of a human being: ‘To talk of an indwelling soul is unreal, it is fantastic superstition. All that concerns me are the forms that can be measured and investigated.’

This is how ordinary men investigate external nature. But we can say to ourselves: Just as it comes naturally to see a man's countenance as the physiognomy of his soul, so we can look at the whole of external nature, not in the ordinary way but as the physiognomy of spiritual Beings behind it. And it is good here to look at the whole world of animals as the physiognomy of outer nature. It requires further insight and study not to see in the animals what is usually seen but to see in them something that may be conveyed in the following words.—

There is the eagle, flying towards the Sun; that is the direction upwards, into the spiritual worlds. I will take you, the eagle, as the symbol of rising into the spiritual worlds. I look at the human brow and see something suggesting the eagle-nature, something that is striving upwards into the spiritual worlds. I see how what is expressed in the human soul gives the physiognomy. The eagle is part of the physiognomy of external nature. In the soaring eagle I see something suggestive of the brow in the human countenance. I look at a bull and see how it is bound to the Earth as it chews its food, how it is only in its real element when it is given over entirely to the process of digestion, how in its whole life-process it is bound up with what it takes from the Earth. The bull suggests earthly gravity to me. Then I look at the human being and feel, spiritually: There too there is something of earthly gravity, but it is held in check, kept in equilibrium by the eagle nature in man. I feel how the bull nature is also in man, but it does not express itself in the same way as in the bull itself. The bull nature- is seen to be a physiognomic expression. So, too, is it with the lion nature when I contemplate the heart in man and compare it with the lion in external nature. In this way we can look at the whole world of the higher and lower animals.

There have been men who have related eagle, bull and lion to the human soul and they have made drawings. Such men have attempted to read what is written in the animal world and to glean from it—but in this case separated into its single letters—what is experienced as a totality in connection with the human being. Briefly, we can say: The physiognomy of nature is the animal world.

But it is not only the physiognomy which interests us when we contemplate the human being. When we try to go more deeply into the soul, we are interested in what we call the facial expressions. When the physiognomy is in movement, we come nearer to the soul through the play of facial expressions than through the physiognomy as such. Again, in external nature we can find this play of expression of the spiritual world behind. We find it when we look at the world of plants, at its shades of colour, its budding in spring, its blossoming throughout the summer. The Earth first thrusts it out and then, from the other side, the forces of the spheres enter into it, charming forth living movements in its infinite blossoming, growing and greening. When we look at this world of plants and relate it to a spiritual reality of the Cosmos behind it just as we relate a man's facial expressions to his soul—then this again is an exercise.

Thus, we can say: The plant world is the mien of nature. And then come gestures, movements which emanate from the soul. Just as we can call the animal world the physiognomy of nature, the plant world the mien of nature, so we can now see the forms of the mineral world as the gestures of nature. And to one who is practising occult reading and hearing in the real way, it is one of the most beautiful things that can happen to him to experience the mineral world in such a way that in the forms of the surface-boundaries of the minerals, in their characteristic relations to the Cosmos outside, in their iridescence, transparency, in the crystalline clarity of the quartz, of the lime-salts, of emerald and chrysoprase, he sees the infinitely diverse gestures of the spiritual Beings behind nature.

If we carry out such exercises, if we can really experience in the otherwise dead stones what is expressed through this dead mineral kingdom and is as if a soul were expressing in living gesture what lives in it—this is a help towards acquiring loving interest for all the beings that are around us. Then we gradually reach a stage of development in which—when the attainment of seership is possible—we are also able to transform ourselves into the beings around us. We realise that we have the power to do this. We can transform ourselves into all other human beings, but practice is necessary in the way described. The human being is capable of infinite metamorphoses in this connection.

Again, we can put a question, but before doing so let me speak of the feelings that are bound up with what I have described. The first experience brings about an attitude to the Hierarchies; the consciousness of being protected becomes a feeling that is suffused with piety. The feeling of being able to transform oneself into all the diverse beings brings respect for the humanity of man. We learn to value it in all its preciousness—the humanity that we do not find in the physical world, that we do not find in ourselves, but only find when we have really become another being. The feeling that necessarily accompanies the faculty of transformation does not lead us to pride, for every single transformation tells us that we are not as worthy as the being into whom we must transform ourselves. Realisation of the faculty of transformation means, at the same time, humility. A feeling of deep religious humility is bound up with the realisation of the faculty of transformation.

But another question can be raised. We evoke these powers of transformation from our inner being. Are they, then, within us all the time? Yes; just as the Imaginations we call up in the way described yesterday and today are always around us, so too are these powers of transformation always within us. But in order to have conscious control of them, we must develop in the way I have told you. At every moment we are not only ourselves but every other being as well. It is only that we do not develop our consciousness highly enough. We shall best understand this by thinking of the cases in life where a man on the physical plane transforms himself into another being.

On the physical plane, of course, man uses the forces which are in other circumstances the forces of transformation. But he uses them without knowing anything of them. He uses them every time he dominates his fellow-men by unjustifiably exerting his will over them, every time he does injustice to his fellow-men. This incorporates into his fellow-man something that is unjustified. He gains a certain power thereby because the lie goes on living in the other man.

So is it whenever evil is done. The forces with which some evil is done in the world are these same forces of transformation, but in the wrong place. Everything evil in the world is the unlawful application of these powers of transformation. Profound insight into the secret of existence arises when we know whence come the injustice, evil, crime and sin that happen in the world. They happen because the best and most holy powers which exist in man, the powers of transformation, are applied in the wrong way. There would be no evil in the world if there were not these most holy powers of transformation.

Even in a public lecture 1 once indicated this mystery of the power of evil, saying that it is the distorted application of the power which, in its proper place, would lead to the highest good. [The title of the lecture was: Evil in the light of Knowledge of the Spirit. Berlin, x 5th January, 1914. (Not yet available in English translation.)] This mood in the soul which comes when we know: Here in each human soul is something which on the one side can transform itself into all beings, and on the other, into egoism ... this is the mood with which we must confront the Cosmos if it is our aim to have spiritual hearing. That is a second vowel.

The mood we can have in regard to the mystery of evil as I have presented it to you, is the third vowel—what we experience when we know whereby a man may become evil. If we understand the mystery that it is the highest forces that in evil are applied in a distorted way, then we have the mood of a third cosmic vowel. These moods of soul must be actually experienced.

Thus, we have spoken of three cosmic vowels. It has taken some time to-day; we will speak of the others tomorrow. I had first to speak of the principle that is essential for establishing in inner experience that relationship to the Cosmos whereby, in dedicating our own powers of soul, we become hearers and readers of what is happening out yonder in the spiritual world.

Yesterday I tried to speak of certain inner experiences which can be called the ‘vowels’ of the spiritual world.

We heard how occult reading and occult hearing are very living inner experiences to which the whole personality, the whole soul must be dedicated. I mentioned three such experiences for which careful preparation has to be made. One of these arises when we learn gradually to enter with consciousness that supersensible world in which we always are, but unconsciously, and thereby reach the Gate of Death. I also spoke of the experience which comes when we acquire the so-called faculty of transforming ourselves into other beings. And then I tried to show how we can so regard evil in the world that we recognise its origin in a misuse of higher spiritual forces which in their place and in their own mode of working are entirely justified.

Another such experience comes if we. take in earnest something that is linked with the last. We must transform ourselves into other beings but in such a way that the threads of inner soul-experiences are held intact. If they cannot be held intact it is just the same as when a man on the physical plane cannot remember what happened yesterday or some years ago in his physical life. Just as this continuity of experience has to be maintained in normal physical life, so the connecting thread must be maintained through the transformations in the spiritual world. This means that when a human being has transformed himself into a certain being or event he must not lose himself. He must retain a kind of higher, purely spiritual memory of other forms, processes and beings of the spiritual world. In other words: man has to become a multiple being, to ‘split up’ as it were in the spiritual world, to be able to divide himself. This inner experience produces a strange feeling: ‘You are here, you are this being, but you are also another being. You are within separate beings.’ Without this feeling of multiplicity, we should never be able to attain a real picture, for example, of the Beings of the higher Hierarchies. Along the paths we described yesterday and along others too we can get a picture of the Angeloi, the Hierarchy immediately above us. But to reach a more spiritually adequate picture of the Archangeloi, we must understand through inner feeling something of the experience of being multiplied. For it is only gradually that we learn to understand these Beings of the Hierarchies. We only gradually learn to understand because in the physical world all human conceptions, all human thoughts are bound up with the ordinary conditions of space and time. But quite different conditions of space and time exist when we ascend to the Beings of the Hierarchy of Archangeloi.

Starting from the ordinary physical consciousness, we have a certain basic feeling which is quite natural to this physical consciousness. If, for instance, through seership, I want to approach a human being who is living between death and a new birth, then—I am not speaking of myself here but quite generally, of one who has seership and is seeking for a dead soul—I have this feeling: ‘The dead is there, together with me!’ So far as the time element is concerned I can seek him just as on the physical plane I can seek another human being who is a contemporary ... it is only a matter of finding the way to him. When we are seeking one who is dead, this idea is also quite correct. In a certain sense it is still correct when it is a question of finding a Being of the Hierarchy of Angeloi. But it is no longer correct if we are seeking for a Being of the Hierarchy of Archangeloi, because such a Being has concentrated his consciousness at a time that is not our present time.

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Suppose this line represents the flow of time. If the seer lives at this point, 1914, and is seeking a dead soul or a Being of the rank of the Angeloi, he finds that Being somewhere in the spiritual world at the same point of time. But this does not succeed if we are trying, for instance, to find a certain Being of the Hierarchy of the Archangeloi.

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In this case we have to transcend time, to overcome the principle of synchronism (Gleichzeitigkeit). In order to find a certain Archangelos we must go back, for example, to the fifteenth century. Thus we do not remain in our own epoch. Supposing this were the year 1914, we have to go back, say, to the year 146.5. and seek there (EE) for the Archangelos. His influence, it is true, rays over into our own epoch but here we have merely the influence, we do not find the Archangelos in his own real identity. Other Archangeloi must be sought for at different points (see the upper circles in the diagram). We have to go beyond time. It is a difficult conception, but we have to reach it.

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We must realise that the name ‘Archangelos’ has meaning. We know for the first time why they have this name when we find them in the way described. They are ‘Angeloi of the Beginnings.’ They are always to be found at the beginnings of epochs of time on the stage of world-history. It is there that we find them in their full consciousness, in their real self; this remains through the following epochs in the influences streaming into the flow of time. To find the Archangeloi we must not remain in the present; we must go out of time and seek for the beginnings of epochs. Thus, nobody whose soul is only able to live, let us say, in October 1914, is in a position to find all the Archangeloi—perhaps not even one. This is possible only to one who can transfer his soul back into other epochs, in such a way that he can actually experience those other epochs, live in those other epochs.

But then it is necessary not to forget how we got there—just as in the physical world we must not forget what we did yesterday. This is a law of the multiplicity, of the outpouring into number.

And as regards the Primal Beginnings, the Spirits of Personality, the Archai, we find them only by going back to the middle of the Lemurian epoch, when the Earth was at the beginning of its physical evolution. There we find the Archai in their essential nature. We cannot find the Archai if we remain in the present.

Thus, you can see that the whole relation of the soul to time must change before we can penetrate into the spiritual world with knowledge.

What We experience in this way—or even if we envisage these things and continue to feel them inwardly—imparts a kind of mood to the soul, a feeling of being outpoured into spiritual reality. This again is a ‘vowel’ in the spiritual world.

You can see how in the way described a man becomes more and more independent of the standpoint of Space, of the standpoint of Time, which are his in the physical world. He does not only go out of himself, but also into something: into the living weaving and working of the Cosmos, not only one-pointedly, inasmuch as he experiences himself in the spheres of Space, but many-sidedly, inasmuch as he experiences himself in Time as a living being, having in himself the centres of consciousness of the Beings of the higher Hierarchies. When, therefore, a man no longer lives only in himself, no longer even in the Space and Time known to him as a physical being, but when he has ‘taken Space to his body’ and ‘Time to his soul’—mark this well, for its full meaning only dawns upon us gradually—when he has taken Space to his body and Time to his soul, he then experiences something that is not an abstract feeling in spiritual generality, but a living weaving and working in a cosmic existence full of meaning. Everywhere there is meaning; it pours into his soul. Universal meaning, weaving and living in the Universe forms itself out of individual meaning. The meaning of things bursts forth like fruit out of many centres. And the Spiritual bursting forth in the single individual meanings weaves itself into a Cosmic Word that is full of meaning. Man lives and weaves within the Cosmic Word. This experience again is another vowel of the spiritual world—the original, primal vowel of the spiritual world. This experiencing of the Cosmic Word which must be pictured in its living wealth and not merely as a spiritual hearing, is Inspiration in the higher sense. With this Inspiration we can say: ‘What I know in this Cosmic Word, the Cosmic Word knows in me. It is not I who know, but the Cosmos knows in me. I fall short in knowledge of the Cosmic Word only because I am an imperfect instrument which can only let the Cosmic Word sound into me in broken streams. But it is the Cosmic Word itself which sounds in me.’

Humility increases the more we succeed in surrendering ourselves selflessly, without any pretentiousness in regard to our own achievement, our thinking, feeling and willing. The more we succeed in letting the Cosmic Word hold sway in the weaving of our own being, the more objectively do we reproduce, through the Cosmic Word, the mysteries pervading the universe.

Thus, again we have spoken of a cosmic vowel. As I can tell you only the essential principles, I wanted to give you an idea—although quite a primitive one—of what may be called the ‘vowels’ of cosmic Being.

When a man is inwardly schooled in such feelings as I have described them in these five cosmic vowels, when he can experience what can be experienced in the life of soul as an echo of these feelings, then the soul can listen to what is going on in the spiritual world and is there in the spiritual world. And then the spiritual world can speak to the soul.

What is it that happens when real communion with the spiritual world is cultivated in the way described? Ego and astral body—but the Ego has reached a higher stage because it has become selfless and has been submerged in the astral body—Ego and astral body are outside the physical and etheric bodies. With his Ego and astral body man is outside the physical and etheric bodies when, during life between birth and death, he is engaged in acts of spiritual perception; but he looks back to the etheric body and it is the etheric body that reflects these ‘vowels.’

The etheric body has the power of a seven-fold reflection. I have spoken of five of these reflections. There are still two other experiences of which we could speak if it were possible to go into greater detail. But the characteristic weaving and working of the etheric body, what it reflects in its life-processes, may be described as these ‘vowels.’ In other words: something happens in the etheric body when a man has developed the feelings connected with the experience of standing at the Gate of Death, or is able to face Evil with understanding, or when he lives in the Cosmic Word. According to the particular mood with which he confronts the spiritual world, something is reflected in the etheric body which he is then able to perceive. It is very difficult to describe these things. Cosmic Being reflects itself in a sevenfold way in the etheric body. Let me make a diagram.

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If this represents man's etheric body (quite diagrammatically)—then, if a man confronts the spiritual world with the feeling that arises from the preparation for standing at the Gate of Death, his etheric body is as it were compressed up to here, at a, and acquires a certain radiance and resonance. And out of this radiance and resonance proceeds something that may be called one of the vowels of the spiritual world.

If a different mood is developed, the etheric body concentrates in another region—let us say, in the region of the heart (b). A different radiance and resonance are perceived, as emanating from the being into whom the Ego and astral body have been transposed.

What I have said up to now has referred to the ‘vowels’ of the spiritual world. But there are also ‘consonants’ of the spiritual world, twelve consonants. We get at these consonants most easily by taking the physical body in the same way as we have taken the etheric body with its ‘vowels.’ The physical body is then revealed in its twelve-foldness.

There is not sufficient time even to hint how we can experience the twelve-foldness of the physical body as we have experienced the seven-foldness of the etheric body. But this I must say: To a man who is conscious outside his physical and etheric bodies, they become something quite different from what they are when he is living in them. The etheric body, then, is what contains the life-process which makes us living beings. The physical body is that which builds up the organism of our senses. We are within and we use our physical and etheric bodies to make us the beings we are on the physical plane. But when, in the sense indicated, we are outside the physical and etheric bodies, they appear to us as signs. True, the etheric body is still composed of life; but its task, that of being the life-principle of our physical organism, does not now reveal itself. The etheric body reveals itself as the signs of the seven vowels. It becomes objective, something at which we look and which in its variability and mobility becomes the ‘vowels’ of the Cosmic All. We become as foreign to our etheric body as to the vowels of physical script. And we become as foreign to the physical body—which is now revealed as a totality of twelve consonants brought together- as we are to the consonants of ordinary script. And just as consonants and vowels interpenetrate in the words of ordinary script, enabling us to read or hear, so in the spiritual world do we hear or read the etheric body which reveals itself in a sevenfold aspect by being joined with two or with three consonants of the physical body. On the physical plane, when we meet a human being we can understand him because he speaks to us, perhaps also by gesture or facial expression—but we must have eyes to see and ears to let the word enter our soul. Just as everything that constitutes a relationship to other human beings is transmitted by way of the senses, a similar thing happens in the spiritual world.

We prepare ourselves, let us say, to find a human soul who is living between death and a new birth. We know through inner experience that we are now united with that soul, that we are having experiences with it at the same time and in the same place in the spiritual world. Just as in the physical world we have sense-organs in order to come, to terms with other human beings, so in the spiritual world we have to look back to the etheric body and the physical body. And in their interplay, they reflect how the single processes of the etheric body are joined with those of the physical body—vowel processes with consonant processes. This interplay expresses the speech that is going on with the soul of the dead and is therefore necessary for understanding that soul.

Try to picture the following.—In the spiritual world you are united with the soul of one who is dead and is living between death and a new birth. You look back on your physical form which you can observe because you lived or are living in it on the physical plane; you also look back on the etheric form, and this reflects back all that you speak with the dead, what he has to communicate to you, what he is thinking, feeling and willing. The etheric and physical bodies have become one collective sense-organ. And we can say: In our physical life we have received the physical and etheric bodies so that we may have sense-organs for the spiritual world. A new light is now thrown on the truth that life in the physical world is not merely life in a vale of sorrow of which we must long to get rid, as false asceticism teaches. We realise that life in the physical world has its sublime, divine mission. Within the physical world we acquire what becomes sense-organs for the spiritual world.

You will understand this still more precisely if I tell you about the perception of spiritual beings and happenings when we ourselves are living between death and a new birth, that is to say, when we are not seeing the spiritual world clairvoyantly from the physical plane but are united in the spiritual world with spiritual beings. As long as we bear a physical and an etheric body as a garment, so long have we instruments for reflecting; these bodies serve us as sense-organs. When we lay aside these bodies at death, we naturally no longer have them as external realities. You may easily ask: Does this mean that in the spiritual world between death and a new birth, we cannot become aware of what we experience in connection with the other beings and processes of the spiritual world? But then everything is different, we become aware of it differently I Even the seer in the physical world must have what he experiences in the spiritual world reflected by the physical and etheric bodies. This is correct as long as he is living in the physical world, as long as the physical body has not passed away through decay m•; to the physical world and the etheric body through dissolution into the spiritual world. When we are in the spiritual world and no longer have physical and etheric bodies, then we are able, out of what is the substance of the spiritual world, to form the world of signs out of which the physical body was put together, and also the world of signs out of which the etheric body was given shape.

Suppose, as a soul between death and a new birth, you are to live together with another human being. You are aware of this common life. What the other soul says to you or you say to him expresses itself spiritually in such a way that you inscribe into the spiritual world what, in other circumstances, would have been reflected. But now with your own power you inscribe the picture into the spiritual world. What you otherwise express in the signs of the physical and etheric bodies, in vowels or consonants, you now inscribe, you actually inscribe with your own power into the spiritual world, into the Akashic Record, what you are saying to the other soul—obliterating it again, figuratively speaking, when it is no longer needed.

These communications and experiences are to be read and heard in the spiritual world as the result of mutual activity on the part of the souls.

I gave the first indications of these things at the beginning of the chapter in my book Theosophy, where the so-called ‘Spirit-Land’ is described. It is there said that at a certain stage of development in Devachan, in the ‘Spirit-Land,’ the human being sees his previous incarnation in the ‘Continental Region’ of the Spirit-Land. It is an inscription of a spiritual record.

The ideal would be if study of a book like Theosophy were so zealous that many a reader, from the indications given there, would arrive at these things for himself. There is a very great deal in these books and merely through one's own reading—if the contents are read with the heart and experienced with deep inwardness—everything can be gleaned from them. But books on Spiritual Science are, as a rule, not read with the attention that they really require. If they had been so read, after Theosophy and Knowledge of the Higher Worlds and perhaps also Occult Science—an Outline, had been written, the lecture-courses could have been written or given by someone else than me. Everything, really, is contained in these books, only people do not generally believe it. And how much could be written if everything contained in the Mystery Plays were really to be assimilated 1 I am not saying this for advertisement's sake—I have already said enough about the humility of the occultist and the spiritual investigator—but I say it in order to stimulate genuine reading of the writings which had to be given out precisely in our epoch, and for which one really has, personally, so little merit.

So you see that the human being, as he lives on the physical plane, develops something in regard to the spiritual worlds which can be a seed for experiences in these higher worlds. The etheric body of man as it is in the physical world is not only his life-principle, but it is at the same time an instrument of preparation for unfolding understanding of the vowels of the spiritual world. And the physical body also is an instrument of preparation for experiencing the consonants of the spiritual world.

Much can be done if we try in all earnestness to get rid of the purely materialistic conception of the human physical body. Much can be done in the way of preparation in order that these feelings for the vowels and consonants of the Cosmos, these inner experiences and impulses in the soul may awaken. For this preparation we must call up an experience which, as regards development into the higher worlds, is somewhat similar to what a child must do in order to be able to read in the physical world—what it must do in order to learn the words of our physical language.

With the materialistic conception of the physical body, this body is taken just as it presents itself in the physical sense. It is as though somebody were to write down the signs: I N K. ... and then someone comes and says that he will investigate it. This is how we approach the physical body. It is looked at as though it were a scroll with flourishes going up here and down there ... and then it is described. Heart, lung, and so on, are described just as they present themselves externally.

This really is the way it is done. But the only people who get anything out of it are those who have learnt to read the word ‘ink’ out of the signs.

Thus, must we ascend from the physical plane into the higher spiritual worlds with the experiences of which we have spoken to-day. What we learn to read and hear in this way is an individual experience of the soul. But we can prepare if in the physical world we try to comprehend the physical body in its sign-nature. What is meant by this?

I will give you a brief example of understanding this sign-nature. I can do it only very briefly and must leave it to your own earnest meditation to see what is meant. For in many cases speech is not really adequate for understanding these things. It will become adequate only when Spiritual Science has worked for a while in the world and has given the words a stamp which really links them with spiritual activity and spiritual reality. Speech must become more pliant, and this will only be possible when contact with Spiritual Science has been cultivated for some hundreds of years and people have become accustomed to taking words differently from what is the case to-day when they are applied only to things and happenings of the physical plane. Now for the examples.

We find what transpires in the human head to-day enclosed in the bony formation of the skull. There it all is. With a few exceptions it is all physically shut up, as it were, inside. When we begin really to think about the human head, and not merely describe it in its material appearance, we find a tremendous significance in the fact that inside it complicated processes are going on which are shut in practically on all sides by a bony sheath. One part of the physical human being is separated off, surrounded on all sides by the hardest substance, namely that of the bones. It is, however, only a part of the human organism. The human being is by no means a simple entity! The primitiveness of the ideas prevailing at the present time are revealed by the criticisms of my books which grumble at someone who speaks of a Sentient Soul, a Mind-Soul and a Consciousness—or Spiritual Soul, whereas it was a splendid achievement—so it is said—to have been able to conceive of the soul as a unit. It is understandable that our materialistic culture should prefer the hotchpotch that goes by the name of Psychology to-day, to the real membering of the soul. These members of the soul are a reality; they belong to different worlds and are not designated without reason. It is comprehensible that modern culture should consider this foolish, but thereby it simply characterises itself, not what it condemns.

The physical organism of man is highly complicated and study of it may give rise to the following thoughts which may, certainly, seem foolish to those who call themselves scientists to-day. Yes … but St. Paul said that much that is wisdom in the eyes of God is foolishness in the eyes of men. And so perhaps it will be profitable to think of this ‘foolishness in the eyes of men’ which may be ‘wisdom in the eyes of God.’

Let us think about the following.—What about our hands? Our hands are quite definitely connected with our soul. If anyone has a living feeling for what goes on in his hands, it is not without significance if what he says to another human being expresses itself in the gestures of his hands. This means something in itself! I will pass over many of the intermediate steps, leaving this to your own meditation. Just suppose that as the result, not of a process emanating from the human body, but of a process rooted in the Cosmos, our hands were not formed in such a way that we could move them freely or make them follow our will. Suppose our hands were fettered to our body, were obliged to remain quite rigid, having been affixed to the body, as it were from outside, by external Nature. How would things be then? We should have hands but be unable to move them. But if we had hands and could not use them, we should still have the urge to do so! Although we could not move them physically, we should always be wanting to move the etheric hands! The physical hands would lie still, the etheric hands would move. This, in reality, is what we do with our brain. Certain lobes of the brain which now lie enclosed in the skull were freely mobile during the Old Moon evolution. To-day they are rigid and can no longer move physically. But they do move etherically, when we think. We move the etheric brain when we think. If we had not this firm skull enclosing the lobes of the brain, we should stretch out with these lobes and make gestures with them—gestures such as we now make with the hands—but we should not think. The lobes of the brain had first to be made physically rigid and it had to be possible for the etheric brain to tear itself free.

What I am now saying is not fantasy. The time will come when our hands and much else too will become rigid. This will be in the Jupiter epoch. That which to-day appears so free—attached as it were to the heart-region—will then be enclosed by a sheath, just as the brain to-day is enclosed by a skull. That which is most visibly expressed in the hands is something that is preparing to become an organ of thought. For the time being we have only rudimentary organs which at present are small structures because they have not fully developed. Suppose that to-day we had only certain portions of the skull here in front ... behind there are the shoulder-blades. They lie in the plane which later on will enclose the brain of the future. You have a true conception of the shoulder-blades in the human body when you regard them as small pieces of bone which really belong to a skull that will form—only the other parts have not yet developed. Therewith you have, as it were, added a second man to the first. Moreover—and here I shall say something very strange—there are other organs in the body which are also pieces of another skull which will develop in a still more distant future. These organs are now quite tiny compared with the organism as a whole: they are the knee-caps. The knee-caps are now these tiny surfaces—mere indications which later on will turn into a different spiritual organ. We characterise the human organism aright if we say (though this is only one isolated example): The human being has, in reality, three skulls. One is fairly well developed, shut off on all sides. The second has only pieces, in the shoulder-blades, the third only in the knee-caps. But the two latter—shoulder-blades and knee-caps—can, in thought, be expanded and rounded off into spherical forms. Thus, we get three brains. What we are as inner men is only slightly developed externally in the second brain. To-day it manifests externally; later on it will become an inner brain. When you make gestures with your hands to-day you are preparing for what will be thoughts later on—thoughts which will be quite as capable of grasping processes of the elemental world as your head now grasps the processes of the physical world. And strange though it sounds: everything lying outside and beyond the knee-caps, that is to say, the lower legs, the feet—these are still quite imperfect organs connected with the gravity of the Earth. These organs, in conjunction with what they receive spiritually from the Earth to-day, are preparing to become not only physical but spiritual organs, which will lead into the spiritual worlds when the Earth is replaced by the later Venus evolution. The present physical form must fall away and something else take its place.

So you see, much, very much is contained in the occult study of the world. The most important is not that we know: This or that book exists and contains this and that concerning the higher worlds. That is not the most important. What the books contain must, naturally, be assimilated because that is the only way of finding what is right and true. But the necessary thing is a certain ‘temper’ of the soul, whereby a man relates himself in a new way to the world, whereby he learns to have a different view of the things of the world. The important thing is that by this reading we prepare for the inner mobility and movement of the life of thought, for the weaving of thought, for the experience of thought-in-itself; that we also prepare to see the physical world in a different way. For even in their outer form things are not as they seem. Strange as it sounds, the shoulder-blade is not what you see physically. That it has such definite limits is Maya, is false. The shoulder-blade expands, when we really set about comprehending it, into an organ with much greater detail. And when we see a man kneeling, we should gradually get the impression: That is a false picture! The knee-caps there, those tiny parts, are illusory; this kneeling man is surrounded by a great spherical surface and he lives within that orb. The surface becomes a sphere and when a man prays he is preparing himself in the brain to live in the sphere in which he will live when the sphere of which the knee-caps are only tiny parts, encloses him.

Thus, we gradually learn to read in the physical world. We do not merely look at a man kneeling or making some gesture, but we begin to realise that although what presents itself immediately, is reality, none the less it is false and untrue. In the ‘letters’ we learn what the Cosmos is, not only in the present but what it expresses in its ‘Becoming.’ A man in prayer becomes, in his form, what the Venus man will sometime be. Thus, do we learn, step by step, to decipher, interpret, read in the true sense, and grasp the world as it really is. The physical world is no more than a written page before us. If we only stare at it, we can observe it without being able to read it at all. Neither do we know anything of the world if we look at it merely with the faculty of physical perception, for then we do not decipher, we do not really penetrate into the world. We must read the world, learn its meaning.

If we become more and more conscious that the world is a book which the Hierarchies have written for us, in order that we may read in it, then only do we become Man in the full sense of the word. The building on which we are working is intended in its form to draw out those feelings and intimate moods of soul which make us capable of reading the world and of hearing the secrets of the Universe. The building is as it is in order that it may draw out what is within us—a certain part, at least.

It is good, my dear friends, to take a picture in our meditations of the task which Spiritual Science has in the world over against what is in the world to-day; it is good to picture what must develop out of Spiritual Science and how Spiritual Science must find its way into the further development of history.

If only there could be in the Anthroposophical Society a body of human beings filled with the living consciousness that Spiritual Science has to be worked and woven into the evolution of humanity!

It was not merely in order to impart truths to you, but to stimulate such feelings in your souls, my dear friends, that I have given these lectures.

Some time ago, we spoke here, at least in some allusions, of what is called occult reading and occult hearing, and today and tomorrow I will take up these considerations of those discussions about occult reading and occult hearing, because then I will be able to develop some important ideas about our structure in connection with them.

If we look at the outer scientific consideration, insofar as it concerns the life of the soul, today, we find many difficulties in this outer scientific consideration, as soon as we want to come to a reasonably satisfactory overview of the relevant concepts. Among the many difficulties, the one that arises when we consider the outer science of human memory is truly no small one.

Now I would have to cite a lot here if I wanted to talk about this or that that external psychology or the doctrine of the soul has to say about human memory. But it would not get us very far if I wanted to explain all of that. I just want to draw your attention to the difficulty for this external science when it comes to understanding memory and its peculiarities.

Human memory presents itself to us in such a way that we can recall to our consciousness at a later time perceptions, concepts, and ideas that we have absorbed at some time in the past. So there is the psychological fact that, for example, we have some kind of perception or experience today, and that after some time, without being confronted with the same fact that caused the perception or experience, we can vividly recall the idea of the fact, of the experience, from within.

This seems to indicate that the human soul stores everything it takes in from the outside. For example, when we meet someone, we get an impression of them. We transform this impression into a mental image and then store this mental image in our subconscious; when we need it, we retrieve it.

Wouldn't it then be the case that our soul, insofar as it develops the power of our memory, would be, let's say, a box in which all ideas and experiences can be placed and stored, and from which they can be taken out when needed to be brought up into consciousness. So all kinds of experiences would be stored down there in this soul cabinet, and they could be retrieved from there.

When you read books about memory today, you get the impression that the authors often believe that the soul is a kind of storage cabinet for all kinds of experiences. Now imagine walking around with your soul and carrying a cabinet for all your impressions and experiences with you in this soul. It must be freely admitted that there is a difficulty here. Various scientific concepts have been used to try to bridge this difficulty, but nothing particularly satisfactory has emerged from them. This difficulty will only be overcome when we acquire a deeper insight into the structure of the human being in the physical body, in the etheric body, in the astral body and in the I. For this etheric body of man must indeed be studied if one is to gain a real knowledge of the nature of human memory, and the astral body must be studied no less for this purpose.

Let us assume that we can at least form some kind of idea, comparatively speaking, of what this astral body of man actually is. In the waking hours of everyday life, the human being does not experience himself in his astral body, any more than he experiences himself in his ether body. The human being experiences himself in his I from waking up to falling asleep, and all experiences are I-experiences. In the astral body, the human being does not experience himself. This astral body is, as I have emphasized on other occasions, fundamentally infinitely wiser than the I-human being. It can do much more than the I-human being can do. This astral body can actually read what I have indicated to you as occult writing. The astral body can read this occult writing; it can really read it.

Among many other ideas through which one can evoke an understanding of the astral body, one can also have the idea that it is a reader of occult writing. And the etheric body, on the other hand, is, among many other qualities it has, something like a writing tablet in which the occult writing is continually being inscribed through the processes of the world.

While we live - and we always live, whether we are awake or asleep, between birth and death, and from death to a new birth - processes and events are constantly taking place in the universe, in the cosmos. There is essence in the cosmos. All this is imprinted and written into the etheric body. The etheric body of the human being is indeed a true reflection of the entire cosmos. There is nothing in the cosmos that is not impressively imprinted in the etheric body of the human being and, if one wants to use the expression, imaginatively mirrored. And the human astral body is constantly reading what the world inscribes into the etheric body. This takes place in the subconscious, so that the human astral body reads what the world inscribes into the etheric body.

But now, when we ourselves, in our conscious, waking day-life, encounter an event or even an object that makes an impression on us, we form a mental image of this object. When we form this mental image of the object, the astral body is the first to be involved. It is in a state of vehement movement while we form a mental image of an object or form the mental image of the impression of an external event. What we form as an idea, what we experience as soul, is also written into the etheric body of the human being and remains there. Just as the world with its events continually inscribes itself into our etheric body, we also inscribe into our etheric body what we ourselves experience as soul. It remains there inscribed. When we remember something, a complicated process actually takes place. Our astral body reads what has been written into our etheric body, and the result of this reading is the emergence of an image that we call a memory.

Now, in this way, memory would be traced back to a kind of reading of our astral body in the etheric body. And indeed, as soon as we know this, we will no longer arrive at the naive idea that the soul is a kind of storage cabinet for what we have experienced, but we will see: there are in fact few habits - I say explicitly habits, we will understand the word even better tomorrow - into which the astral body repeatedly places itself when it has experienced something, and which it then impresses into the etheric body. Just as our writing has few letters, so our astral body has few, very few habits. And just as we communicate the whole infinite abundance of what human beings have to say to each other about themselves and the world through various groupings of our few letters in writing, so what memory retains is formed from a few habits through their combinations.

If we know that it is a matter of reading, then we will no longer believe that every single experience has to be written down. Instead, a few habits of the astral body are combined and then fixed in the etheric body. Just as we can fix a new word with the old letters when we hear it, so we can fix each new experience in the etheric body with a few habits of the astral body. This is because both our etheric body and, in particular, our astral body are connected to the entire cosmos. We must not take what an older wisdom teaching has emphasized from the cosmos as something that was emphasized by chance, but rather it has a deep meaning and importance.

If we take the twelve constellations of the entire zodiac, we can say that our astral body is indeed in living connection with these twelve constellations. These twelve constellations really do mean twelve certain habits for our astral body, twelve certain ways of moving. And then our astral body is also connected with the seven planets, as we have often discussed. These in turn determine certain habits in him. Through these habits – I say expressly 'habits' – which are ignited in our astral body by the planets of our solar system, something similar arises in the astral body to the vowels; and through the habits that are stimulated in it by the influence of the zodiac, something similar arises to the consonants.

What I mean to say is this: Let us assume that at some moment in our lives – and such moments are always present because we are always in contact with the world – our astral body is in contact with the forces that stream out of the constellation of Aries. Because our astral body is in connection or under the particular influence of that which radiates out of the constellation of Aries, the possibility develops in this astral body to close itself in its particular form, to give itself a boundary; while if the astral body is more under the influence of Libra, a movement develops in it that allows it to be more open to the rest of the world.

Thus a definite tendency of motion develops under the influence of each constellation. Under the influence of this or that constellation, the astral body particularly stretches its upper part upwards, and under the influence of one of the other constellations, it particularly stretches its lower part. Twelve such special movements correspond to twelve such habits, and in turn seven special habits under the influence of the planets. These are more inner movements under the influence of the planets, whereby the inner parts move or bring themselves into a relationship with each other. Thus, our astral body has, in fact, 12 + 7 = 19 habits, implanted by the cosmos.

Just as we can write anything with our characters, with the signs for the vowels and consonants by combining them, if we want to express what we bring to light with our wisdom, so our astral body forms everything it has to form through the combinations of these nineteen habits. When a person comes up to us with a face that looks at us in a certain way, good or evil, our astral body makes certain movements that are combined from these nineteen habits. This is then written into the etheric body, and at a later time the astral body can read what is written into the etheric body. And that is what memory is based on! As soon as you go beyond what the senses and the mind bound to the senses reveal, you immediately come to the relationship of the human being to the cosmos. The physical body only conceals this relationship of the human being to the cosmos.

We therefore have a continuous inner reading, and if we could go back, also historically, to the origin of writing, we would find that in fact in the oldest pictographic writings, man is imitated in this inner reading of man. It is not the case that writing came about by chance, but the original consonant signs were imitations of the signs of the zodiac and the original vowel signs were imitations of the planetary images. The outer reading was nothing more than a reproduction in the outer world of what man had as an inner reading.

This is connected with the attitude that people in ancient times had towards the art of writing. It was considered to be something tremendously sacred because it was taken from cosmic secrets. And it is still known from Egyptian culture that the copyists, if they made mistakes, exposed themselves to the most severe punishments, even the death penalty, depending on the magnitude of the mistake they made, under the strict laws there, if the mistake was big enough. It was considered something infinitely high and sacred to write down what man could know of the sacred secrets, because one still had a sense of the context of these characters and all the sacred secrets of human nature and their connection with the divine.

That is the important thing, as we gradually absorb spiritual science within us, to regain the sense of the sacredness of the hidden pages of human nature. This sense is much more important than the mere theoretical absorption of spiritual-scientific things. But it is also connected with the fact that at the moment when, in the course of the development of humanity, one had to give up all connection with the sacred of Scripture, one also felt that, basically, I would say, something creepy was taking place in the history of humanity. Take a book from a library from the early Middle Ages and try to imagine how such a book came into being, how a monk, I would say, spent years, even decades, writing this book, how he spent a long, long time painting a single letter. Then one knew that writing was considered something sacred. One knew that through writing one was connected to the good gods, and in a sense what one entrusted to writing was a carrying out into the outer world of what comes from the good gods.

But you know, it is a sign of evolution that everything that comes from the good gods can be distorted in the world by Ahriman or Lucifer. The moment when the very ordinary art of printing was created, which then developed into that from which man mainly draws his wisdom today, by bending his head over the paper on which there are horrible signs, which are only the ape-like old characters that reveal to him what people thought or did not think about the world and its secrets, the art of writing was shifted. As a result, the written word has indeed entered a new stage, the stage where it has lost all nimbus of the sacred, where the Ahrimanic stage of written communication has begun, so to speak. And so, just as the ancient characters are the externalization of hidden secrets, albeit in a reproduction, in symbolism, just as these characters are the externalization of hidden secrets into the outer world, and just as these secrets correspond to the nature of the entities of the spiritual world that progress in the good sense. What we have today, especially in the form of printed matter – but in a broader sense it also applies to handwriting – is of a distinctly Ahrimanic character. And the people sensed this when they attributed the art of printing to the 'black forces', calling it a 'black art', and even attributing its invention to the devil.

There is a deeper connection when one associates the invention of the art of printing with Faust, just as Goethe associates the art of printing with what Faust goes through in a certain phase of his life. The Ahrimanic epoch of the art of communication has arrived with the invention of printing. We know, of course, that we must rightly unlearn to make a sign of the cross before all things that are called Ahrimanic. But we also know that we must call things by their right name and understand them. We, as spiritual scientists, must not be among those who say: the art of printing is Ahrimanic, so we must therefore eradicate it. We will not do that, it would never occur to us, because we understand that the Ahrimanic is also necessary in world evolution, that it also belongs to world progress. But we must also see things as they are. We must not reinterpret things in order to make it easier for ourselves, to allow ourselves to live in the world without Lucifer and Ahriman. It is more pleasant not to know that Ahriman stares at us from almost every book we read today. But it is necessary for those who see the world in its true light to endure this state and not to reinterpret it into something else. To understand the world is the task of those who feel more and more drawn to spiritual science.

In our time, we see an external natural science that would like to reduce everything to a kind of mechanical movement of the smallest mass particles. I have often spoken about this world view that external natural science is creating of our world. We are told: Oh, colors - red, yellow, green, violet, blue - are nothing but vibrations in reality! Color is only something that the eye causes. From so and so much vibration of the ether, red arises, from so and so much vibration yellow, from so and so much blue, from so and so much vibration violet. - And one would like to say that the modern world observer has the tendency to erase from the world picture that which he perceives with his senses in the world and to replace it with a material vortex.

One of the last great minds to have rebelled against this, which can be called a whirling dance of material particles, especially in the field of the theory of colors, is Goethe. And because the modern world has increasingly embraced this materialistic view, this obliteration of the manifold world around us, it has not been able to understand what Goethe actually wanted to say in his theory of colors.

Spiritual science will restore some order here, and Goethe's theory of colors will be appreciated to the extent that spiritual science permeates people. For Goethe, it undoubtedly seemed like a kind of madness - I say “madness”, but given his particular expressions, he might also have said “great madness” - to think that the colors flooding the world are nothing more than what the eye evokes from a vortex of vibrations, from a vibrating cosmos.

This vibrating cosmos – I have often referred to it as a fantasy of modern science – was simply not present for Goethe; for him, it was one of Mephistopheles's temptations. With his alert senses, Goethe was truly devoted to the full range of colors and the flood of colors in the world, and he lived in the flood of colors. It would have seemed to him the most desolate gray theory if he had had to replace this flooding sea of colors with the horrible vibrations of modern physics.

Why was that? Because Goethe - one may say the word in the deepest sense - had a universally developed, healthy human nature and through this healthy human nature always strove to place himself in the right relationship to the world. Such a healthy nature - I will now say something seemingly very trivial, but it is not trivial, rather it contains a significant wisdom - such a nature as Goethe's also sleeps healthily. Yes, a trivial truth! But for the spiritual researcher, healthy sleep actually means a great deal. During sleep, the human being is outside of his physical and etheric body, present in his I and his astral body. There he is truly immersed in the experiences that bring his astral body into connection with the entire starry cosmos, for example. Everything that can be influenced by the zodiacal constellations and the planets lights up in the astral body. Just as the human being lives with the external world in a state of wakefulness, so the human being lives with the world of the stars in a state of sleep. But you all know that: the human being does not know very much about this life with the world of the stars, and that is important to understand why the human being does not know much about this coexistence with the world of the stars. Why is that?

You don't overlook a landscape when it is covered with fog. The fog moves across the landscape and the parts of the landscape, the rivers, mountains, plains and so on, do not appear to us when they are interspersed with fog. In the same way, when a person sleeps, they are permeated by a fog, a mental fog. What is this mental fog? It is a fog of desires, consists of desires, and these desires are formed by the longing for the physical body. When the person is out of the physical body and etheric bodies, that is, in the time from falling asleep to waking up, he continually has the desire for the physical body; he wants to return to his physical body. He is taken out of the physical body by the forces of the cosmos, and only when these forces release him does he slip back into the physical body when he wakes up. There his desire for the physical body is satisfied again.

In a person like Goethe, healthy sleep is present because the desire for the physical body is less than in some other people, and therefore the influences from the cosmos are greater than in other people during sleep. You can easily imagine a person like Goethe being more receptive to the influences of the cosmos during sleep, and that is his healthy sleep. The desire for the physical body is there, but healthier than in other people. And why is it healthier? It is healthier precisely because Goethe is so healthily devoted to the impressions of the outside world while awake, because, for example, he did not allow himself to substitute something theoretical, such as vibrations, for colors, but because he observed colors themselves in their reality, in their full-bodied reality. There is a difference between a person like Goethe, who, although full of wisdom, walks through nature and sees green as green, violet as violet, and the relationship of green to violet or to yellow and so on, and thus sees the content directly as color, or whether a dry theorist walks through the field and does not see the colors, but speculates about what kind of a trillion or a million vibrations correspond to green or red or yellow.

Why does he then go through the world as such a dry theorist? Because he is not devoted to the world of colors, but because he is too strongly devoted to his physical body, even if it is initially his physical brain. All gray theory arises from being too devoted to the physical body during the waking hours. We would not have any materialistic theories today if people had not been so strongly devoted to the physical body. The more a person selflessly devotes himself to the things of the world during waking life, the more he has the opportunity to be devoted to the influences of the extraterrestrial cosmos during sleep, and then to bring back the healthy after-effects of these impressions into daily life. Then he will not, like the dried-up physicist described above, see swirling atomic vortices behind the flowing colors, but spirit, elementary spirituality, real spiritual activity.

Thus, to know that behind the impressions of the senses is the living spiritual world is an after-effect of healthy sleep. For when one cannot, during the waking hours, selflessly surrender to what is flowing outside in the world, but instead forms horrible theories about it, which are actually phantasms, then when one falls asleep one has a stronger overpowering urge for the physical body and not only darkens one's consciousness towards the impressions during sleep, but also lessens, besides one's consciousness, the intensity and strength of these impressions themselves. This is connected with the fact that, in fact, the more spiritual science is taken to life the human soul life, the more precisely such wisdom as Goethean physics will take hold of people again, compared to the dull theories that are now wreaking havoc in external science.

The assimilation of spiritual science in humanity is connected with many things. It will truly mean a tremendous change when the general consciousness is once imbued with the truth: at night, you as a human being are in the extra-terrestrial universe in a spiritual way and in the daytime you immerse yourself in your physical and etheric bodies. There is much that we will learn to feel and sense together with this knowledge.

For example, let us now turn to something more spiritual. We will have to learn that what we call life with the folk spirit, with the folk soul, to which we count ourselves in the narrower sense, is present when we enter the physical and etheric bodies of the human being. Thus, we are in contact with the national soul from the moment we awaken until we fall asleep, for that which the national soul is, the forces and activities it develops, are poured into the physical body and the etheric body: into the physical body more the racial aspect, into the etheric body more the national aspect. It is poured into the veils we enter when we awaken. In this way we are actually continually exchanging forces with our own folk soul. The science that is universally human, that has nothing to do with the configurations and differentiations that are poured into people through the folk souls, this science must indeed be won by that part of human nature that can free itself, can become independent of the physical, just as a person is independent of it when asleep. This science is necessarily general and human because it is gained through those members of human nature that are independent of the physical body and the etheric body.

If one were to assume that someone who can truly see into the spiritual world and gain knowledge of it could be bound by popular prejudices, then one would simply not take the secrets of initiation into due consideration. Just as life in sleep is quite different from waking life in the cases mentioned above, but the two are related, so it is also with regard to the relationship between the human being and the nature of the folk soul. From the moment a person falls asleep until they wake up, they are not together with the forces that come directly from the folk soul, for these can only be sent into the physical and etheric bodies alone. Thus, anyone who has attained conscious inner experience of their ego and their astral body is, while experiencing this, experiencing what they then have to form into spiritual science, yes, outside of the physical and etheric body; they experience outside of the physical and etheric body. But one is nevertheless not outside the world. While one is with one's folk spirit as soon as one slips into one's physical body and thus also into one's etheric body, one is outside one's own folk soul when one slips out of the physical and etheric bodies, as it is when sleeping or in initiation, which works into the physical and etheric bodies. One is outside, but one is not outside the realm of folk souls in general, because they are spiritual beings. And when one is outside one's physical and etheric body in the spiritual world, one is actually only outside of one folk soul that has a particular significance for one at the present time, namely, one's own folk soul, the one that is active in the physical and etheric bodies. By being in community with it or coming into community with it during waking hours, interest in it is lost during sleep and during initiation. The peculiar fact emerges that during sleep and during initiation one is essentially with all other folk souls, only not with one's own.

So if you imagine the round dance of contemporary folk souls, then as a human being, when you are in your physical body and perceive it while you are awake, you are together with your own folk soul; but when you are asleep or in a state of initiation, you are together with all the other folk souls, except your own. That is an objective truth.

Now you can see how nonsensical it would be for someone who can consciously be with other folk souls to fail to recognize the other folk souls, or to treat them with sympathy or antipathy. It is as if one did not want to recognize the folk souls. Only for the one who has not progressed to initiation does it make sense to feel sympathy or antipathy for this or that folk soul, because he does not know that he is really together with the other folk souls for the sleeping half of his life. But there is a difference now. While in waking life one is connected, so to speak, with one national soul, with one's own, in sleeping life one is connected with the other national souls, thus not with the effects that emanate from one, but with the interaction of the others, so to speak with what the other national souls perform as a round dance in harmony.

So you can easily imagine life with one folk soul and life with the other folk souls. The former is life when awake, the latter is life when asleep. During sleep or during initiation, you are with the interaction of the other folk souls. A person cannot be alone with their own folk soul unless they are constantly awake. It is quite impossible for him to do so, because he would have to be constantly awake. The difference is that when we are awake, we exchange forces with our own folk soul; when we are asleep, we do not exchange forces with our own, but with the totality, with the roundelay of the other folk souls.

But there is a way to be with a particular folk soul even in sleep, to be more influenced by the forces emanating from one folk soul rather than from the totality of folk souls. Then, in sleep, one is, as it were, spellbound by this one folk soul. The remedy for this is to particularly hate this folk soul when awake. A folk soul that one particularly hates while awake is torn out of the dance of the other folk souls and it captivates and fetters one to its particular characteristics. If I may express myself in a trivial way, my dear friends, it must be said - you will not hold it against me in this case: to really hate a national soul in the waking state is to condemn oneself to having to sleep with that national soul! This is truly an occult truth, albeit a distressing one, a truth about which there is really nothing to laugh. This must be faced if one also wants to gain an understanding from a certain point of view of how spiritual science must influence by spreading itself throughout the world, the attitudes of people, how it must permeate all feeling and sensing.

I have deliberately formulated what I have to say about the relationship between the human being and the folk soul in a way that makes you laugh. I had to do that because very often, as an occultist, one has the tendency to help people through what is most harrowing, most tragic, not by saying it in all its tragic gravity, since that would crush people, but by saying it in such a way that it helps people to be able to absorb it like any other scientific idea.

However, it should not be forgotten that spiritual science shows us in a very thorough way to what extent we want to accept the world as Maja. Because as soon as we penetrate into spiritual science with the deepest seriousness, it becomes serious, I would say, it becomes really deeply serious with it and with all that it should be for man. It may be said that most people today still have something against spiritual science because they cannot understand with their intellect what spiritual science is actually supposed to make of man. People today do not understand the basic nerve of spiritual science. But it is not only that they cannot understand it with their intellect, there is something much deeper. When we penetrate deeper into the wisdom of spiritual science, we find that it also makes demands on our minds and wills. It shows us the human being in a light that we usually do not want to have ourselves. Not only does our mind prefer to turn to Maja than to reality, but so does our will.

If I may speak in a trivial way again, I can say: it is extremely uncomfortable to live with the deeper wisdom of spiritual science, because life must take on a different face under the influence of spiritual science. In the moment when one knows what it means when Capesius and Strader stand opposite each other in their spiritual forms and exchange words, but in truth these words cause tumult and turmoil in the most elementary forces of the world, in that moment, when one knows what is is going on in the world, in the whole cosmos, when a person experiences this or that in his soul, then the full seriousness of spiritual science becomes apparent, and only then do we realize how people not only want to live in maya with their minds, but also with their wills. We need only develop this or that sympathy or this or that antipathy, and what we do there then becomes the cause of being driven as a sleeping or dead human being into the realm of this or that being of the cosmos and effecting this or that there. For through our being with this or that being of the cosmos, cosmic events happen again.

With such words, one would like to evoke a feeling of how spiritual science really wants to speak not only to people's minds, but to grasp the whole person, the whole soul, because people's lives today are at a stage from which the signs of the times clearly show us how this life must be grasped if it is to continue, by that wave which encompasses the spiritual secrets and does not merely leave man in Maya, but leads him into true reality. These are the things we must consider if we want to come to a deeper understanding of our spiritual scientific will. And tomorrow we will continue to speak of such things and will probably end up with something that is connected with a fundamental idea of our structure.

Yesterday I pointed out that much will depend on how at least the main concepts and main images of spiritual scientific knowledge are incorporated into general cultural life. Yesterday I tried to give some examples of how it might be thought that the way people think would really take up the main ideas of the physical body, the etheric body, the astral body and the I, and really make these ideas fruitful for the most diverse areas of life and science.

Today I would like to point out another example. What we distinguish as physical body, etheric body, astral body and I, these are members of the human soul, we could also say of the human soul life, which, of course on a much higher plane, are related to each other in much the same way as, I would say, on a lower plane the individual color nuances of our color scale. And just as there can be no real knowledge of the inner nature of light and its inner relationships to the rest of the world without imagining this division into color shades, so there can be no real knowledge of the soul without having ideas about how soul members such as I, the astral body, the etheric body and the physical body relate to one another. But just as the individual colors do not simply stand next to each other, but merge into one another, so that one cannot always exactly indicate in the color scale where one shade ends and where the other shade begins, so it is also with these soul members: they merge into one another, and only our minds actually separate them as we usually do.

Now it is important to consider, for example, the transition of the I and the astral body into the eye. What we call the I of the human being really merges into the astral body, just as the red nuance of the color spectrum merges into the orange nuance. We must only realize once and for all what we are actually talking about when we speak of the human ego. We speak of the human ego, and we must of course be quite clear about the fact that the actual essence of the ego is outside of everything that can be observed as the physical human body. The ego experiences itself only in inner experiences. As is well known, the etheric body and the astral body are not experienced directly at all. Rather, the physical body is experienced through external observation, through external perception, and the I in its manifold experiences is experienced in an internal way. This is absolutely the case for experiences on the physical plane. Between the physical body and the I within stand the astral body and the etheric body; both belong to such facts of the event, we can say, that are not directly experienced by the human being on the physical plane. Neither can the etheric body be directly observed externally without prior esoteric training, nor can the astral body be experienced. It contains everything that is often called the sum of subconscious or unconscious mental experience.

The I is divided into the most diverse experiences of consciousness. And now let us single out one such experience of consciousness, or rather, one conscious mode of experience. Conscious life is indeed very diverse, but we want to highlight, as I said, a very simple, elementary mode of experience, the way we experience taste. Just as the I experiences the experiences of sight, hearing, smell and imagination, so it also has taste experiences, interactions with the external physical world. I am referring to the very ordinary taste experiences that are related to nutrition, not those that are called artistic.

What we experience when we have a taste sensation is an experience of the I, in that this taste experience is consciously occurring for us. So when we bring a food into our mouths and have a taste experience, this taste experience is an experience of our I. The manifold taste experiences are simply manifold experiences of the I.

Now, in an interesting way, we can study the transition from the ego to the astral body, from conscious experiences to subconscious experiences, through taste experiences. It is not difficult to see that the taste experiences, as it were, die away when the food has travelled a certain distance through the digestive system. For conscious life, the taste experiences die away, but this is only apparent. In reality, to put it in rough terms, the taste experience of the mouth merges into the taste experience of the whole organism; and the whole organism is basically permeated by taste experiences in the course of the food entering our body, in the course of digestion and so on; and what we consciously taste is only a small part of the general tasting that our whole body experiences.

Not only the nerve endings of our mouth taste, but our entire digestive tract tastes, and as the nutrients enter the organism, into the blood and so on, the whole organism tastes again what the digestive organs have prepared for it. One could say that the whole organism is permeated by taste sensations. And this organism is so permeated and permeated with taste sensations that one can speak of differentiated tastes. One can speak of organ tastes. Each organ has its own specific taste experience; the stomach has its own specific taste experience, the liver, lungs and heart have their own special taste experiences. The general taste differentiates into the organ taste.

Here we see how the sphere of I-experiences submerges into the sphere of astral experiences. These differentiated organ tastes are unconscious; they do not come to the consciousness of the human being, and yet they are infinitely significant. For the normal development of human life depends on the normal development of these organ tastes, and aging consists partly in the fact that the astral body gradually becomes dulled to the habit of tasting. Do understand me. The astral body dulls in relation to the habit of tasting; but the word “habit” is used in the sense in which I used it yesterday; little by little it dulls. But if the stimulus is no longer exerted on the astral body and thereby also on the etheric body and the physical body, which finds its expression in the fact that one tastes, then the possibility no longer exists for the astral body to permeate the life events of the etheric body and the physical body through taste experiences. A good deal of what we call aging is based on the astral body becoming dulled to tasting, and the fact that a single human organ loses the fresh ability to taste, that is, is not permeated by its astral body in the appropriate way, results in organ diseases.

Now you understand that certain perspectives arise under this condition. Firstly, there is the perspective that is important in a pedagogical-hygienic sense: it is not to be underestimated to have a well-developed sense of taste. I have already discussed this for our friends on one occasion when I was talking about child education. It is important to realize that one should develop a living relationship with the different foods one eats, that it matters to a certain extent whether one eats lettuce or spinach, but that one should have a living relationship with the differentiations of the plant world in lettuce and spinach. For what one experiences in tasting lettuce and spinach are living relationships between the macrocosm and the microcosm, and these living relationships continue in the subconscious taste experience of the astral body, which passes through all the organs. Those who become vegetarians, for example, should not associate this with false asceticism, for instance by using their vegetarianism to dull themselves as much as possible to the friendly relationship with the nature of nature. Instead, they should develop the ability to taste the subtle differences between the individual food types. One can do this particularly well as a vegetarian because one is able – if the word is not misunderstood, I would like to say – to taste those fine, refined differences between the individual plants and what one prepares from them as food, whereas, of course, if one is not a vegetarian, one has more brutal differences with meat dishes. Because if we become blunted in this respect, there is a real danger that we will extend this blunting from the conscious part of the astral taste experiences to the subconscious part of the taste experiences. But by doing so, we cut off the living influences that emanate from the astral body to the lower limbs of our organism. And it is an uncomfortable sight to come to some vegetarian restaurants and see how people pile a mountain of all kinds of mixed food on their plates and stuff it into their mouths without understanding, and then act particularly superior to what the ordinary person has in terms of a friendly relationship with their natural environment when it comes to taste experiences.

That is one thing, my dear friends. Once our understanding of the outer experience in relation to eating is penetrated by our understanding of the astral body and its workings, then a healthy hygiene of eating will really arise, and we will need it because the unconscious instinctive life of the human race will gradually be lost and must be replaced by a conscious relationship with the cosmic environment.

But on the other hand, there is also another perspective, and that is that there really is a certain relationship between the whole plant world that is spread out over the earth and the human organism, the microcosm. And this relationship is expressed in the specific taste of an organ. What I am saying is really true and not just a symbol: any plant growing outside tastes only to a certain organ in the human being, it does not taste to other organs. A particular organ can be stimulated by the forces of this plant, but not another. Once these relationships have been studied, something very important will have been gained.

I have told you on various occasions: although the plant, when we take its form, consists of the physical body and the associated etheric body, it stretches, as it were, as it develops upwards, its flowering into the surrounding astrality, and when we look over a bed of plants, we find astrality spread over the plants, astrality that belongs to the plants. Not every plant has its own particular astral body, but it is the case that the general astrality – spread over the surface of the earth as air is spread out physically – becomes specific. That which, as it were, descends from the earth's astral body to a particular flower, let us say a lily flower, expresses itself differently than that which descends to a clover flower. There the general astrality is specified.

This relationship that exists between the astrality of the earth and the entire spread out carpet of plants, this relationship also exists internally between the human astral body and its individual organs. In this respect, too, the human being is a microcosm, only that an unhealthy relationship can arise between the human astral body and its individual organs, in that individual organs lose their living sense of taste and become dulled. The relationship that exists between the general astrality of the earth and the entire plant cover is essentially - and I say essentially - a healthy one, and if one finds out the relationships between the individual plants and the human organs, then one also finds the possibility of stimulating the organs again by supplying the substances of the individual plants and making them healthy from within. For when the substances of a particular plant are introduced into the human organism, the affinity that the plant has with the general astrality of the earth is also introduced. If this affinity to the astrality of the earth is dulled in individual organs of the human organism, it can be stimulated again, also in the human astral body, by introducing the forces of the plant in question into the human organism.

You can see from this the possibility of setting up a plant system that corresponds in some way to the human organization and which at the same time represents a rational system of certain remedies for certain organ diseases. One would get beyond the purely empirical, trial-and-error search, and one would really be able to rationally ascend to a rationalization of plant therapy by parallelizing the human organ tastes with the forces of the plant world.

All these aspects arise in an extremely fruitful way if one really wants to engage in making anthroposophy or spiritual science fruitful for life. And just imagine, after the few samples that could be given yesterday and today, what wonderful and stimulating tasks for contemporary life arise from spiritual knowledge! One can only hope that humanity will not be too lazy in the near future to devote itself to a greater extent to the penetration of science with what spiritual science has to offer in detail.

It is certainly infinitely important that the central insights of spiritual science be communicated to humanity, because if these central insights were not communicated, the basis for further development would be lacking. But instead of taking these central insights, as many feel tempted to do, in all sorts of new, poorly written repetitions of what already exists, but to say the same thing over and over again, the focus should be on developing the individual chapters of these central insights and really introducing spiritual-scientific insights into science and life. I mention this for the reason that there are really quite a lot of people within our movement, and some of them stand out in particular, who find it more comfortable to reproduce and repeat what is already available in the literature, instead of getting involved in introducing spiritual scientific knowledge into the areas that are particularly close to them.

When we consider this, the repeated emphasis on the fact that spiritual science must become a pervasive attitude in human life takes on a different shade of meaning.

Not so much the setting up of these or those program points, as it was popular in the time immediately preceding our sad epoch, but rather the living-grasping of spiritual-scientific knowledge, that will bring about a more dignified epoch, that we can lead out of the chaotic events of our present time. The less people believe that what we have to defend now already exists in any real area of European humanity, the less they will believe that and the more they will believe that they have a new future to expect and hope for, a more spiritual future, a future of more spiritual views, the more they will find what is right.

The fact that there has always been a presentiment of what spiritual science must one day bring to clear consciousness has often been touched upon here, especially in this place, and even provided with external evidence. Again and again we have to be reminded that, while spiritual science is in a certain sense something radically new in our time, it was well prepared in the entire newer spiritual life, so that wherever there is active spiritual life, intuitions have arisen not only of spiritual scientific knowledge, but intuitions of the far-reaching significance of this spiritual scientific knowledge. You see, the following is an interesting example: a European spirit once tried to reflect on which influences had become particularly significant for his inner life. This European spirit, who was thinking about which influences had become particularly significant for his inner life, then mentioned three relatively newer spirits that had had a great influence on his life. He mentions Emerson, whom you have also characterized from certain points of view in these lectures, Ruysbroek and the German mystic Novalis. These three spirits have had a particular influence on this Central European spirit, as he himself explains. Now this European spirit seeks to gain a certain measure of what must enter into human spiritual life if this spiritual life is to truly experience the necessary new fertilization. And here the spirit says something most remarkable. It says: If you look, for example, at Shakespeare or Sophocles, you will find that human conflicts are presented, but ultimately - so the person concerned thinks - what kind of conflicts are they that play out around Hamlet and Ophelia, around Antigone or Electra? Of course, he says, they are highly significant conflicts for the earthly beings called human beings, but, he says, if a spirit were to come down from another planet, that is, from completely different experiences, from a planet where experiences are completely different, he would not be particularly interested in what is going on around Ophelia or Wallenstein or Mary Stuart. That may interest people from the earth, but if a spirit came from another planet, he would demand that people have something to tell him that is not only of interest to creatures from the earth, but that is of interest to creatures that belong to the cosmos in the broader sense. And the person in question believes that there are still very few such souls who have something to say that could also give a spirit descending to earth something. And the thinker in question counts the poet Novalis among these souls. He finds the soul experiences in Novalis's poetry so fine, so intimate, so brought out of what cannot only interest people, what does not only live in the temporal, but what weaves and lives in the eternal, so that for such a spirit as Novalis, a being could also be interested that descended from another planet. I will read to you the words he wrote when he got to know Novalis, or got to know what Novalis has to give as his soul experiences. They are very beautiful words, so beautiful that I would like to read what the thinker in question has to say with reference to the Novalis experiences:

“But if other proofs were needed,” says the thinker in question, in connection with what he himself experienced with Novalis, and which he thinks would also interest the spirits of other planets: “But if other proofs were needed, it would” - namely the human soul - “lead him among those whose works almost stir to silence. She would open the gate of the realm where some loved her for her own sake, without caring about the small gestures of her body. They would climb together to the lonely plateaus where consciousness is heightened by a degree, and where all those who are plagued by restlessness about themselves attentively survey the immense ring that connects the world of appearances with our higher worlds. She would go with him to the borders of humanity; for at the point where man seems to end, he probably begins, and his most essential and inexhaustible parts are only in the invisible, where he must be on his guard unceasingly. On these heights alone are thoughts that the soul can approve of, and images that resemble her, and that are as imperious as she is. There humanity has reigned for a moment, and these dimly illuminated peaks are perhaps the only lights that announce the earth to the spiritual realm. Their reflection truly has the color of our soul. We feel that the passions of the mind and body would resemble the tolling of bells in the eyes of a higher reason; but in their works, the people mentioned have come out of the little village of passions and said things that are also of value to those who are not of the earthly community."

These are truly beautiful and glorious words! The speaker believes he experienced them through Novalis, beautiful and glorious words that characterize how humanity must truly come to something that directly connects with the eternal, that leads us beyond mere earthly experiences into the experiences of the cosmos. Maurice Maeterlinck spoke of Novalis in the words I have read to you, and that was some time ago, not in the last few months! But you can see from this that wherever there are people who are able to reflect, and when they have time to reflect, there is a true and genuine awareness of the path into the spiritual world that the evolution of humanity must truly take.

I would like to give you another example. In spiritual science today, we consciously speak of how, through initiation, one can experience oneself in the I and astral body, separate from the physical body and etheric body, a conscious experience of oneself, as otherwise happens unconsciously during sleep. At the same time, spiritual science is able to provide the necessary information about the experience of death. What the spiritual scientist experiences outside the body with regard to the physical body and ether body is the same as what the soul experiences after death, looking back at its physical body and the fate of the ether body. spiritual scientist speaks in a special way of a view of the physical body and the ether body merging into the world process from the point of view that the soul gains when it has passed through the gate of death. It means an infinity for the further development of all human consciousness, of all human spiritual-cultural life, that such conceptions can enter into this spiritual-cultural life, such as the conception that people will more and more come to know that when the soul has passed through the gate of death, it looks back on the whole past life and on what is happening to the body, just as you now look back in your memory on your experiences in the ordinary life between birth and death. When the time comes that it is as trivial as looking back at experiences in the body after death, just as one looks back at experiences of earlier times in the life between birth and death, when it has become natural to look back in this way, then something tremendous will have been achieved. And from various things that I have discussed with you, you will realize how necessary it is that such an awareness of general humanity be achieved as quickly as possible.

And now let us see whether these ideas, which are now being given fully consciously in such clear outlines in elementary spiritual science, whether such ideas - if we look for an intuitive understanding - were always completely foreign to the human race before spiritual science arose. When Fichte delivered a series of lectures in which he sought to transform the way his people were brought up - a transformation such as Pestalozzi had called forth, only more universally - Fichte said that there were certainly many people who could not go along with the idea that one could, as it were, reshape and revive the human race through such thoughts. Such people cling to the old that they can imagine, Fichte said. And now he sought a comparison to express very clearly what they have learned and to which they cling. Fichte sought a comparison, and this comparison is very strange. I will read it to you.

“Time,” says Fichte - he means all the people of the time who cannot imagine that something new can arise from the old - “time appears to me like a shadow that stands over its corpse, from which an army of of diseases has just driven out, stands and laments and cannot tear his gaze away from the once-so-beloved shell and desperately tries every means to get back into the dwelling of the plagues. The invigorating breezes of the other world, into which the deceased has entered, have already taken her in and surround her with a warm, loving breath. Secret voices of the sisters (by which he means the other spiritual beings that surround us) already greet her and welcome her, and she is already stirring and expands within her in all directions, in order to develop the more glorious form into which she is to grow; but she has no feeling for these airs or hearing for these voices, or if she had, she is overcome with pain at her loss, with which she believes she has lost herself at the same time.

Yes, is it not as if someone who comes from the field of spiritual science were to take a comparison from that field of looking at the corpse after death? This is how Fichte spoke in 1808. We can see from this how everything tends towards spiritual science, and how in the best minds this spiritual science arises as an inkling, but, as this example shows, as an inkling that expresses itself in very specific forms.

You will understand, from what you are accustomed to hearing from me, and especially how you are accustomed to hearing it, how such words are meant. But could not a very definite intuition, a very definite feeling arise in the souls of men when they read something like this, which was expressed in 1808? Could it not evoke a very definite feeling in the souls of those who take human culture seriously? Could these souls not say to themselves: Should we not, in view of the fact that such presentiments existed, have clung to them and actually have made some progress long ago in the spiritual-scientific knowledge of the world? And then such souls might perhaps come to the realization: How ashamed we are! If only many souls were to have such feelings, it would be a great blessing for the development of the spiritual life of humanity. But I think that many souls will continue to choose the easier way for a long time to come, accepting what they like, for example, in the words of Fichte, but reading right over the things they do not like. And when one points this out to them, they will say: Well, great minds are allowed to be contrary in certain respects. And then they make such comparisons that are not taken from reality at all.

It will be possible to permeate life with what spiritual science, through its concepts, stimulates in the human soul. And it is truly for no other purpose than to point out as forcefully as possible how life can be permeated by spiritual concepts that our building was actually built and will show all the details that it will contain.

In this building, no sin is to be committed against the naive life and feelings of human beings. All those who repeatedly emphasize that artistic creation must proceed unconsciously believe that they do not commit this sin in themselves or in others. In truth, it is only more comfortable when artistic creation proceeds unconsciously than when it is elevated to knowledge. For knowledge, when it becomes knowledge of the cosmos, is just as naive as the primitive unconscious, which so often in life, out of people's comfort, is presented as that which is necessary in art, in phrases such as I have just given.

Consider the following, which you can draw as a consequence from a variety of discussions. You will also get the impression that important impulses can and must be given from spiritual science for artistic details as well. When we look at a person in the light of today's spiritual science, we know that this person has not developed in the way that today's natural science presents it one-sidedly, but that this person needed a Saturn, Sun, and Moon development and then the previous Earth development to become what he has become. And we know, even when we consider the individual parts of the outer physical human form, that whole generations of beings from the higher hierarchies have been working on it over long periods of time, and that their activity was as specified as we have described it in the evolution of Saturn, Sun, Moon and Earth.

We know that what appears today as a finished part of the human being, for example the head, first had to go through the evolution of the sun, moon and the whole of the earth so far in order to become what it is today, that it had to be transformed and remodeled, that it first existed during the evolution of the sun, that it reappeared and was transformed during the evolution of the moon, and that it was again transformed during the evolution of the earth. If we then consider how man should actually be studied, we will first come to feel the full complexity of this human organization and its connection with the macrocosm, and then gradually learn to recognize it.

Today I will only hint at a few things that will be explained in more detail in the near future. I will hint at them because they will lead us to a final thought. As I said, I will elaborate on this in the next few days. For example, we have parts of our organism which, in their configuration, still clearly bear the original impulses of the old Saturn development, but which have been transformed and reshaped many times, so that they cannot easily be recognized in their present form without studying the Akasha Chronicle. Schematically represented (see drawing p. 148, a), the bones surrounding the spinal cord were first laid down during the ancient Saturn evolution, still in the element of warmth, and were always transformed during the next evolutions. Those bones that attach as ribs were then added at the time of the moon evolution. They have been less remodeled because their first rudiments were laid less long ago.

Other organs have been set upward, first during solar evolution, and then remodeled. That which we today call the human skull, the human head, was laid down during solar evolution and then remodeled many times. But if only the changes that the evolution of the sun has brought about in the human skull had taken place, then man would have to carry his head in a way that it cannot be carried, namely, so that it would always be directed upwards. Therefore, during the evolution of the earth through the influence of the sun, a ninety-degree turn has occurred, so that what should be directed upwards is now directed that way. Instead of thus drawing the solar arrow for the evolution of the earth, we must now draw it for the evolution of the earth (see illustration). It is part of the normal evolution that the human form has undergone under the influence of the cosmos that the shape of the head, having been directed upwards, has been directed forwards, turned towards the front.

Those spirits, then, who have remained behind in their development on the moon, have brought with them the endeavour to turn people's heads upwards by penetrating and pervading them. People who have the tendency to carry their nose high in an unsympathetic way, as one says, are seduced by such Luciferic spirits. There is a real background to this. It is truly a truth of physiognomy and the cosmos, and one is quite right when one says of someone who carries his nose up: Well, Lucifer is in his neck! That is absolutely true. Therefore, it is infinitely important for life to really know these cosmic relationships.

If we take the human outer limbs – arms and legs – the legs are limbs that belong directly to the development of the earth and are completely aligned with the earth. However, the arms are developed in such a way that if a person had only followed the development of the earth, they could only lower their arms downwards. But since he can also raise them upwards, he can direct them at will towards the lunar evolution, that is to say, with each raising of the arms he gives them a Luciferic character. Therefore, anyone with a fine intuitive perception will feel that every arm movement performed in this way (arms raised forward and upward) has a Luciferic character. Let us bear this in mind and now imagine a person who simultaneously bows his head and raises his hand, but in such a way that these two movements are captured in a human gesture: the person bows his head and raises his arm. This bowing of the head is a counteraction against the luciferianity of the head. The raising of the arm is a bringing of a luciferian element into the arm. But now it is so: by letting Lucifer enter into the arm, and supporting the bowed head with the forehead on the arm, one redeems the Luciferic power flowing through the arm through the counteraction of the Christ-power in the head. One redeems, as it were, Lucifer in the arm through Christ in the head.

Paint the human figure with the correct gesture, the head resting on the arm, and you have expressed it in this gesture. Man forms a gesture that expresses: Lucifer is redeemed by Christ! - And if you add a bending of the knees, you have intensified this gesture. Raise both arms up and suppress the force of the lifting, as happens when folding the hands (so the arms are raised with folded hands), and then try to lead the Christ force with the folded hands to the Luciferic force streaming upwards, by paralyzing it, as it were.

Human gestures become an expression of the whole life of the world, of the spiritual life of the world. One must feel how such knowledge of the secrets of the cosmos can deepen the ordering of the human form in art! But you can also ask yourself: What actually happened when the upward orientation of the head, which can be compared to the Luciferic, was turned forward, and the human being stands on the earth with the head turned forward? He thereby became an earthly being! That which is not an earthly being cannot have legs and feet in the human sense. Man does not get his head, and with it his countenance, from the earth, but from the cosmos; but it comes into being in its form through turning to the earth. If we take other genii, other spirits, we cannot possibly make them with human legs. To make genii, who do not belong to earthly existence, with human legs is simply wrong, is actually wrong. This can really be seen from spiritual scientific knowledge. And our art in our building should take full account of these perceptions that come from spiritual scientific knowledge.

You can see, therefore, that a new impulse can really be given in relation to artistic design. When spiritual science is no longer understood as a gray theory, but as something that will enter into people as perception and feeling, then it will be recognized that it can have a fruitful effect on all endeavors of human cultural development. A small beginning is to be made with this in our building.

Today we want to undertake a consideration that may seem out of place in the series of considerations we have been pursuing here, but which will nevertheless be useful for understanding the whole.

It is an ancient question as to how man can bring that which is really in the world outside into his knowledge, into his world of ideas. For us, the question is not as urgent as it must be for people outside our spiritual-scientific stream, because we know that it is possible to live one's way up into the spiritual worlds and to gain certainty about a true being, about a true reality behind the external reality that is present on the physical plane, by penetrating into the spiritual worlds. But only from the present into the future will humanity in general be able to rise to such a point of view of extra-bodily knowledge, as it were, and for a long time to come the question will have an infinitely great significance, how one can get into the knowledge, into the world of ideas of existence, of reality.

It is important for us to have some knowledge of this question because we must try to pave the way for an understanding with those who are still somewhat outside or even very much outside our spiritual movement. We must be able to provide information about the riddles and questions that those who have not yet come closer to this spiritual movement feel when they hear one or the other of the results of spiritual research. The question I have in mind is truly the most profound, the most tragic question that humanity has ever asked itself. For however much philosophical and other scientific investigation has been carried out, the question I have indicated arises from a state of mind and has an effect on the whole state of mind and mood of the person.

Man, let us approach the matter from this point of view, wakes up in the morning from a world that must remain unknown and mysterious to him if he does not penetrate into spiritual science, and he makes his thoughts about the world into which he enters when he wakes up. In these thoughts, he then wants to obtain what can be called a world view. The person who truly approaches these things with all their soul senses something of the weakness of the life of thought, of the life of ideas. He senses, one could say, this: that he is condemned in his inner being to live in ideas about the nature of the processes of the outer world, to make such ideas for himself; and he finds, again, that these ideas are, so to speak, only ideas after all, that they are not strong enough to absorb real being into themselves.

We feel this weakness of the imaginative life particularly when we reflect on the memory images. We bring up from past epochs of life what facts and experiences we have gone through. We bring them up by imagining them afterwards, perhaps after a long time. We must keep saying to ourselves: Yes, we have the experience only in our imagination, and the imagination does not have the power to conjure up reality anew.

This is one way in which we can truly feel how powerless the human being is, so to speak, in the face of the full-bodied, full-bodied reality of his imaginative life. The other is when we enter the world of the creative imagination. In this world of the creative imagination, we can conjure up beautiful and satisfying images in our minds, and we can feel how we are unable to somehow penetrate into real existence with what we conjure up in our imagination. The more materialistically minded people assume that the feelings that one can have towards this world of fantasy images. They say: When you form ideas about a higher spiritual world, about God and the spiritual world, what guarantees do you have that these ideas you form are anything other than figments of the imagination? What guarantees do you have that with these ideas, even if they give you the deepest bliss, you are penetrating into a world of genuine reality? What underlies the feelings in the face of this powerlessness of imagining, of forming ideas, has led to the, one might say, millennia-old philosophical struggle with regard to the question: How can man, with his concepts, his ideas, penetrate into a reality?

There are enough schools of philosophy, even if we disregard the most extreme skepticism, which believe that a satisfactory answer to this question, a satisfactory solution to this mystery of the human mind, has not yet been found. Certainly, people can pass over these world mysteries, these questions, with a certain mental complacency. But even those who pass by with their consciousness and live their lives in this way will still feel that this dissatisfaction with the riddles of the world makes waves in their astral body and evokes certain moods towards the world, melancholic moods; moods that one might try to overcome with cynicism can arise. But such a passing by of the world's riddles can certainly not lead to real satisfaction in the inner soul life, to the harmony of the soul.

For us, it is necessary to approach these riddles of the world in the same way that we have to approach many things; it is necessary for us to look into the essence of human nature and ask where this riddle comes from, why it exists. That it can be experienced as infinitely tragic has been shown by certain philosophers who have almost despaired in the solution of this riddle and have spoken of a deity that, as it were, misleads humanity in the chaos of world phenomena and has created human nature in such a way that it cannot arrive at a satisfactory world view.

Now let us recall something that has been discussed often in this or that context, but which can be useful to us precisely in the face of these world riddles. We have often spoken about what our life of thoughts, senses and ideas actually is. I have said that basically it is a kind of reflection. It is indeed the case - I have dealt with this particularly clearly here - that in the case of human beings we are dealing with what I will schematically indicate here: This is the physical body. Outside of this physical body, there lives, as it were, in the infinite universe, that which is the actual soul-spiritual essence of the human being. In the waking life of the day, this spiritual-soul essence extends into the bodily-soul essence. This creates a reflection, and this reflection is actually what we perceive as the content of our waking life. Truly, our body is like a mirror, and just as we do not see the mirror, but rather what is reflected in the mirror, so when a person is awake, we do not see what is actually happening in the body, but we see the reflection, what is reflected in it from the external physical world.

But to the extent that we are in the waking consciousness of the day, our I, that which we are as spiritual beings, is also in this world of mirror images. For the world around us is Maja, it is a sum of mirror images. Our waking self is in this sum of mirror images, and basically, as beings on the physical plane, we are nothing more than a mirror image among mirror images.

Let us just realize that for a moment. What remains of our entire imaginative life, in so far as we are on the physical plane, when we extinguish our day-consciousness? Then the I is also extinguished. When it is not mirrored, as is the case in deep, dreamless sleep, then the I is also extinguished. And when we wake up and have the world of mirror images before us, then our I is also in this world of mirror images; so that, insofar as we live on the physical plane, we can have nothing of ourselves but a mirror image.

We go through the world as beings of the physical plane and never have anything of ourselves but a mirror image. We live in the world; but insofar as we are conscious, we have before us, not the living fact, but the reflection of this living fact. We live as mirror images among mirror images; and what we learn to recognize through spiritual science – that we live as mirror images among mirror images, as Maja among the components of the great Maja – is what man feels when he feels the powerlessness of all spiritual experience in the face of the fully-fledged reality. In everyday life, a person does not say to himself, “I am a reflection among reflections,” but he does feel it, and he feels it most keenly when he asks himself, “How can I, with this reflection, attain the real, fully-substantial existence?”

Let us try to understand what is going on here. Imagine you have a reflective wall in front of you; it reflects what is spread out in the room, for example a table. However, you do not see the table, but you see the reflection. Imagine you wanted to go into the reflection, take the table out and place something on it. You would not be able to do that because you cannot place plates or soup bowls on the mirrored table. Just as it is impossible to place plates and soup bowls on the mirrored table, it is equally impossible to derive the essence of the soul's immortality from what a person experiences on the physical plane and has around him between birth and death in a waking state. For the real soul is immortal, not its reflection, which we experience on the physical plane. Just consider that very clearly.

Man longs to recognize that which continually eludes him and which, while he lives on the physical plane, only continually presents him with a mirror image. The philosophies of all times have endeavored to deduce reality from the mirror images, to prove immortality from the mirror images. They have undertaken the task, symbolically speaking, of taking the table out of the mirror image, putting it in the room and placing plates and bowls on it.

If you go through the philosophies that are not fertilized by spiritual science, they appear to you as such a futile endeavor. Basically, if you try to go through my book “The Riddles of Philosophy”, you will find in it the story of how, since the beginning of mankind's philosophical struggle, philosophy has, as it were, tried to get the table out of the mirror and put plates and bowls on it. Therefore, now that we do have such a spiritual-scientific movement, a final chapter had to be added to the book, which shows that what was there before must be supplemented by spiritual science, which is not concerned with mirror images but with realities. Now you might say: Then the book is certainly one that we do not need to read, because why should we concern ourselves with the futile struggle of humanity? Why should we take philosophy into consideration at all, since it is only concerned with the futile efforts of humanity? Yes, it is not like that at all, it really is not! What we do when we immerse ourselves in this struggle, which is indeed futile from a certain point of view, is nevertheless something infinitely meaningful, something that cannot be replaced by anything else. Philosophy will certainly always remain fruitless for the knowledge of the immortal soul nature, for the knowledge of the spiritual world and also of the divine being, but it will not remain fruitless for the development of certain human powers, for the development of certain human abilities. Precisely because philosophy as such proves unsuitable for attaining the things mentioned, because it remains, as it were, insensitive to them, it strengthens all the more the powers of the human soul. And even if it cannot convey knowledge, it does, by being a concentrated life of thought, prepare the soul to make itself suitable for penetrating into the spiritual world. What we gain by working out philosophy lifts us into the spiritual world more than anything else. Precisely because no forces are lost in acquiring real knowledge, therefore all forces are applied to the elevation of human abilities. But we must accept precisely from this consideration that experiencing on the physical plane, because it is an experience in images, has something unreal, something unreal, and that basically, by immersing ourselves in the philosophical world, we are experiencing something unreal in soul and spirit. But does it have a meaning, does it have a significance, that we experience soul and spirit on the physical plane as something unreal? Can we find a wisdom of the world order in this? We have to ask ourselves such a question, and to answer it, we have to bring some insights of spiritual science to mind.

When a person has progressed a little through meditation, through concentration, in short, through intensifying his spiritual-soul experience, he enters into an experience that is, as it were, an alert sleep, a living in the spiritual world. And the first experience that a person has when he is, as it were, at the starting point of the initiation, is such that the person experiences moments when the spiritual world enters his consciousness in a dream-like, shimmering, flickering way. He only realizes this afterwards, when he says to himself: Now you have experienced something of the spiritual world. Usually, disciples of initiation pay too little attention to this experience, otherwise they would progress more easily.

If man did not lose consciousness during sleep, he would live in this spiritual world during the whole time, from falling asleep to waking up. He is really in it the whole time in a world of objective weaving of thoughts. Those who carefully follow the instructions in “How to Know Higher Worlds” will find that, when they wake up, they know: you emerge as if you had been swimming under the sea and now you are emerging into the air; you emerge as if you had been weaving with your soul experiences in a world of thoughts. It is as if you were to catch the last shreds of this experience when you wake up.

This can make a great impression, although it is immediately lost and usually very difficult to hold onto in the memory. But it is important for those who want to move forward to catch just such moments of awakening, because that is when consciousness arises: Before you woke up, you were in a weaving objective world of thought with your astral body, and by immersing yourself in your physical body, you encounter your physical body, which reflects back to you what you have lived through all night, at first in such a way that it glitters in the soul. This awareness can arise and should be noted, and it is extremely important that it arises. When one has such an awareness, one begins to know why it is difficult to really get the thoughts one experiences during sleep and also during initiation into the physical world, into physical thinking; for one lives with one's thoughts quite differently out of the body than in the body.

To make this clear, let us consider the moment of waking up and being awake. When you wake up, you and your spiritual being dive into your physical body. It is not surprising that you continue to live in the weaving of thoughts, because you have been living in the weaving of thoughts throughout the whole night while you were asleep. What happens is as follows. Imagine – I will draw it schematically – you enter your physical body from the outside. While you are not yet inside, but still outside, you are in a wonderful world of weaving thoughts, in which the spirits of the next higher hierarchies develop their activity. Before you wake up, you are in the world of the angeloi, the archangeloi, the archai and so on with your soul-spiritual experiences. Just as you are in the physical world among animals, plants and minerals, you are in the world of the higher hierarchies during sleep. And this being-in, this working of the higher hierarchies on your soul being, that happens precisely with the powers of thought that prevail there. And now you dive into your physical body. By diving into the physical body, you concentrate your thoughts by being captivated by the small part of the body that your head encloses. There you have to concentrate and draw together what is spread out outside. What happens is that the life of thought moves in and submerges into the nervous system. The life of thought actually moves through the senses into the nervous system. And what happens then? It actually happens that the physical substance is continually seized by the thought experience, first the substance of the etheric body, then also the physical substance. And indeed, when you stuff a thought into the physical, it has a kind of killing effect; by grasping a thought in your physical body, you actually kill something in your nervous system. “Killing” is actually the right word for it.

We now think something – and after some time we reflect on what is inside us. So many nerve corpses as we have cherished thoughts are now in us. What remains when we have thought something is really nothing but corpses, so that when we fall asleep at night, we have to leave our physical body to itself so that it can dispose of the thought corpses that we have created during the day through our thinking.

Do these thought corpses have to be there? Yes, they have to be there, because these thought corpses are actually the imprints of thinking; and if we could not form these thought corpses, we would be just as unable to consciously grasp a thought during the day as we are at night. During the night we are involved in the weaving of thoughts in the spiritual world. We do not have a physical body at our disposal into which we could press the thought corpses. During the night, the thought passes away and dissolves in the universal life of thought. The difference is that during the day we can hold on to thoughts by turning them into corpses that we can bury in the physical body. There the life of thought hardens, and this hardening has the effect that we can have the life of thought consciously.

This is the more exact process. Here we have another example of how materialism fails to explain everything. The materialist believes that he must look for the cause of thinking in what goes on inside, in the process of putting corpses into the ground. But what actually takes place are processes of secretion of thought, processes of the dead body. And the nervous system is there so that the process of secretion can be produced through the activity of thought. What thought leaves over, what it cannot use, what it expels, is examined by physical physiology. But during the waking hours of the day something takes shape that can be called the dying away of thinking in the physical body. The powers of thought that one develops are used to produce, as it were, casts or imprints of oneself. The forces go into these casts. During the night they do not go into such casts, for then we live, as it were, in the general ocean of spiritual existence. But because we cannot form such impressions in normal life without initiation, our thoughts also dissolve in this general sea. When we want to grasp them in the morning, they have simply dissolved; not even memory can hold on to them.

So if we grasp the process very precisely, we can say: some thought process develops. As it enters our body, it produces those secretions in the nerves. But before it produces these secretions, it reflects itself. Before it passes into the body and the bodily activity, it first reflects itself; the evocation of this activity is a reflection.

Imagine looking at an object with your eyes or hearing a sound with your ears or tones resonating. The sound resonance is outside. This sound enters the ear. A process begins in the auditory nerves, namely this cadaverization and secretion. And what you hear is therefore the reflected sound, actually an inner echo.

In this way, in our everyday experience, we are completely in a world of mirror images, and our own being is interwoven into this world of mirror images. For we would grasp our true being if we felt ourselves floating outside our body in the spiritual realm, if we felt: Now one of the angeloi seizes you; now you are weaving in the angeloi, you merge into the realm of the archangels, into the realm of the primal forces and so on. - Then we would feel carried into the realms of the higher beings. We would feel the immortality of the soul and know: just as these beings carry the happenings in the world from world age to world age, so they carry us with them from world age to world age. But in ordinary life, man does not perceive this. He is immersed in the physical body, and the experience of one's own self in true being dies during life in the physical body, and only the world of mirror images remains.

We can therefore shine a deep light into the process of knowledge, and one would wish that an awareness of the nature of this process of knowledge would truly take hold of the age. For this recognition of the world as a sum of mirror images, and the recognition that the actual being lies behind it, that is already an ascent to what humanity is really meant to be led to through spiritual science. We can therefore say no more and no less than: Man enters the physical plane, and by entering the physical plane, he is actually transferred from the world of reality into a world of unreality, into a mere world of images. And we must feel the full gravity of this realization, that we stand within a world of images when we think on the physical plane, when we perceive and imagine.

Thus we can say that the spiritual entities, by handing us down to the physical plane, have taken us out of the world of real reality and placed us in a world of unreality. And we recognize this at first as a fact of the spiritual world, even if it is not yet the world plan. We only recognize it as a fact of the world plan when we raise the question: Why are we, insofar as we are beings of the real physical world, placed in a world of unreal images? Why? - Suppose we were not, suppose we were placed on the physical plane in such a way that we had not images but realities. What does that actually mean? It would mean that we perceive the physical world; for example, we hear a sequence of sounds. The effect of this sequence of sounds goes into our ear, into our auditory nerves, and causes a change there. If we were only able to enjoy what is going on in the auditory nerves and were unable to project it up into our imaginations, then we would be in reality; we would have realities, not images. But that is not the case. We are really thrown out of the world of realities and placed in a world of images, in a world of unrealities. If we were really in the world of realities, in a world of reality, then we could never have the opportunity to give reality to a world ourselves, because we cannot give reality to what we experience as reality. An object that I take in my hand from the outside is something. It is not just an image, the object is something. Just as I cannot push the table that I see in the mirror, I cannot do anything real with the world that is only given to me in images. But if it is a matter of us creating realities ourselves, then it is just right that we live in a world of images, because then the images have no reality, but we can give them reality. Do we do that?

Yes, my dear friends, we do, in one area of our lives we do that. We do that when we act morally. In the moment when moral impulses flash through our mental life, in that moment we create something in the world that would not be there without us. When we imagine the world, we have only images; when we act morally, we place realities into the world. We would never be able to live with our morality in a world that would already appear to us as real. For then we would encounter the world everywhere with what we want to do morally.

Take animals, for example. They experience the world quite differently from human beings. They do not experience it as a world of images, but as a world of real realities. This is why animals cannot develop morality. Human beings can develop morality because they can place moral impulses into the world themselves, which is otherwise only a world of mirror images. What man lets flow into the world as moral impulses flows into the world as a reality that comes from him. The gods have placed us on the physical plane and made our spiritual experience a world of unreality, so that we may be in a position to place moral impulses as reality into this unreality. There you have creation out of nothing, creation into nothing through images that are only pictures, only unrealities.

If we look again at the sleeping person, we can say: insofar as this sleeping person is outside of his physical body and his etheric body, he experiences the world of weaving thoughts, into which the beings of the higher hierarchies are interwoven. But something else also permeates and flows through this world. What is it? The beings of the higher hierarchies are not merely thought beings; they are real beings, they have substance, and what they have as substance we do not experience in our thoughts, but in our will, namely in the will that is permeated by love. In our will, by placing the moral impulses into the world, which is otherwise only a world of images for us, we bring down the substance of the higher beings into our world. What we really do out of moral impulses is nothing other than bringing down the substance of the beings of the higher hierarchies into our world.

Our thoughts, when we live with our spiritual and soul being in our physical body after waking up, are mirrored in a part of our body: so to speak, the products of the deposit of our waking thought life are formed in the nervous system. The nature of moral impulses, which basically come from the nature of the higher hierarchies, goes into our whole body, permeating our whole being, our whole organism, not just the nervous system; so that the human being can be seen as twofold: as a nervous human being, and alongside that, the whole of the rest of the physical human being, into which everything that is experienced in the person's moral impulses flows. But we come out of the world of spiritual realities by immersing ourselves in our physical body. As we immerse ourselves in our physical body, emerging from the worlds of thought, they flicker and glitter, reflecting back, forming the corpses of thoughts in the nervous system. We just do not perceive this flickering and glittering in our ordinary lives. Thoughts live in us, but they are not living beings in us; they are reflected, and what we perceive is a kind of reading of the dead thoughts. But these thoughts that reflect themselves are a living thing, and that has great significance in the order of the world. When a person stands before you and you look at this person and are aware: he perceives, he thinks, what is in his mind as a web of thoughts goes into his nervous system, is reflected in everything perceptible, in sounds and colors - what happens to the spiritual light that goes into him, that makes impressions on his nervous system? What happens to the impressions that arise? You see, the cherubim come, collect this light and use it for the further world order, and we are all the candlesticks that are set up in the world order. By thinking, perceiving and imagining, we are the candlesticks of the cherubim in the world order. Just as this light here in the physical world illuminates space, so we are the candlesticks in the spiritual world for the cherubim. When we think, light arises in us; the light of thought radiates out from us and illuminates the world in which the cherubim live.

When we carry into our body from the world of hierarchies those substances from which moral impulses are born and these penetrate our entire organization, our volitional impulses, our actions, take place. Everything we do is the result of these volitional impulses being active in us. It is not just what happens externally in the world through us, but, insofar as it is moral action, this moral action is gathered by the seraphim, and this moral action is the source of warmth for the whole cosmic order. Under the influence of people who act immorally, the seraphim freeze, that is, they receive no warmth with which they can heat the whole cosmic world. Under the influence of moral action, the seraphim acquire the powers by which the cosmic world order is maintained, just as physical warmth maintains the physical world order.

You see, the worldview that spiritual science gives us becomes very real. It brings us to the realization: When you think, when you imagine, you are the kindled light of the cherubim. When you act, when you do something, when you unfold the will, then you are the source of warmth, the source of fire of the seraphim. We stride through the world, conscious that we are not useless good-for-nothings in it, but stand in the world order for the benefit of the whole world order, and conscious that it is also in our power to be a source of darkness in the world. For if we want to be dull and stupid and not think, then we increase the darkness, and the consequence of this is that the cherubim have no light. If we are bad and immoral, we increase the coldness in the whole world order, and the seraphim have no warmth.

Spiritual science does not give us mere theories, as external science can do if it is not a practical science and leads to technical application. Spiritual science gives us something through which we first learn to know what we as human beings are in the whole order of the world. What follows from spiritual science, the essential, is what is important. It is a heightened sense of responsibility towards our humanity. One feels what tasks one has towards the cosmos by being human. One feels that one can be human in the right sense and can be human in the wrong sense, that one can give one's all to darkness and cold or to light and warmth in the world order.

With this practical goal in mind, one would like to bring spiritual science into the world so that it can take hold of hearts. For one can be sure that spiritual science will then really be able to create a new human soul condition and thus a completely new form of human experience on earth and further in the universe, that it is not just a matter of passing on knowledge, but a source of true, genuine life forces. It is so ardently desired that this be grasped, be grasped so very deeply by those who today feel the urge for this spiritual science! For this spiritual science is still too much taken as something external, still too much so that it, like other knowledge, is to satisfy curiosity or, let us say, the thirst for knowledge. But the seriousness with which spiritual science is placed in life must grow. That is what our time so urgently needs: not just belief in the spiritual world, but the possibility of relating to the spiritual world in such a way that the human soul truly draws near to the spiritual world. And as the child draws nourishment from its mother's breast, so does the human soul draw the substance of life for a new form of earthly experience, of earthly activity, of knowing itself in the spiritual order of the world, from what spiritual science is able to reveal to it.

Only when the relationship of people to spiritual science is imbued with this magical breath of feeling and perception will spiritual science be understood in its true, innermost core. But it will be necessary for it to take root in particular among those who participate in a common work of spiritual scientific endeavors.

What else should our building be if not something in which we all participate – especially those who are working on it – participate as a community, in a confluence of attitudes that spiritual science awakens! That is the tremendously important and significant thing. If the building is erected in this spirit, then it will not only be this dry building with its forms, but will be something that radiates far out into the world; it will be what those who worked on it have created in loving, genuine collaboration. Whatever they have poured into the structure, whatever they have left behind in it, no matter how loosely it may be connected with the structure, if it is directed in love towards what the structure should be, then it may be the smallest activity. And if it flows from the human attitude that seeks to merge with the cosmic order, then this structure will be something that is not just dead, but alive, truly alive.

That is the secret of our thought corpses, that we can always revive them again for a certain time. And the other side, that of remembrance, I discussed last time: that which thoughts have produced in us as thought corpses and which remains in its form, just as human corpses remain on earth, can be revived by later soul forces. And when a memory emerges, that which is only a thought corpse will shine again in us for a while in a living way.

Let us work to ensure that our building is similar in the human order, so that those who come to see it are unconsciously transported into the sphere of love with which it is built! For then it will not be merely a collection of dead forms, but something that comes to life when you look at it, like the thought-corpses of memory. And then, for all future time, the way we work on it will determine whether this structure will be something that can be revitalized again and again by those who encounter it.

By allowing these thoughts to work on our soul, we gain a living relationship to this building of ours, the living relationship that humanity really needs by living from the present into the future. For much will not be allowed to remain dead, but will have to live, but will only be able to live through the emergence of that new attitude that must be a result of spiritual science and spiritual knowledge.