The Rudolf Steiner Archive

I have taken on to still give this lecture before the approaching lengthy voyage regarding what relates to important tasks of the Anthroposophical movement—at least with the intention that important tasks need to be spoken about. Through some aphorisms I want to bring things to your attention today. We have every reason to examine the historic development of the Anthroposophical movement again, and will again because this Anthroposophical movement depends on those who want to be its bearers and that they this up and understand it in the right way. We should continuously bear in mind the circumstances out of which, through its own nature, through its entire being, this Anthroposophical movement grew at a stage which enabled it to find its existence to a certain extent unnoticed by the world. This fact we dare never overlook, for it is one of the most important facts in the development of the Anthroposophical movement. We need to be very clear how the Anthroposophical movement had begun and actually had to come into being, because one can only create true relationships out of something real, where small groups came together and work was done by these small cooperating groups. These small groups however multiplied, this we can't deny, contributing something scrupulously sectarian out of the old Theosophic movement. From different sides it was adopted, one could say, like a working habit by some of our members; but then again there were those to whom the content of what is meant in this anthroposophic spiritual science was such that from the beginning, it was impossible to fit any kind of sectarian behaviour into it. It clearly entered everyone strongly and was visible in each individual in the way it was encountered when the Goetheanum Building had been started in Dornach. It was considered possible by many of those in the member's circles that such a building could be created in the world by still retaining old sectarian customs. Such sectarian traditions are all too understandable, they are usually in all Theosophical Societies and in orders where most of them work in a manner which could be called obscure, where things are thoroughly avoided which should in fact be examined if a movement strives to uphold a generally humane character.

The work habits in certain orders and in the Theosophical movement can therefore not be applied to the content which is worked through in the Anthroposophical movement, because this Anthroposophical movement, despite speaking to the hearts and minds of every single person, at the same time was fully developed in all scientific challenges from the start, but could only be as it were presented in the present time. The latter is a fact which has not been taken seriously from many sides amongst the membership. It is characteristic that people prefer to remain completely stuck within a habit originating from tradition or from the course of life. Within the course of life it presents a certain isolated territory for you. This is not in agreement with what your religious tradition has brought you, it is in agreement with what the popular spreading of a world view offers you and now you feel a certain satisfaction when something is offered which surpasses that, which is equally from religious tradition as also from the general, wide, popular point of view of the modern materialistic thought processes which are able to come out of a newer time. However, you still prefer to a certain extent what is a given, because you allow yourself, I want to say, in a kind of Sunday pleasure, something which exists but doesn't intervene in a disruptive manner with ordinary life.

A movement such as the Anthroposophical one which reckons with the life forces of the present, naturally can't do this. Such a movement seizes the entire human being, involves every single detail of life. You can't consider it as something on the side. You may well enter into certain conflicting details because these things are absolutely unavoidable, and it doesn't allow living within the present lifetime habits in the various areas, through submitting on the one side to what life has presented and act as a courageous philistine, and on the other side, continue with your reading of Anthroposophy, accepting through your heart and mind the Anthroposophical life. You see, this would be the most comfortable way, but it denies the content of vital human evolutionary forces which Anthroposophically orientated spiritual science singles out in the present. Just as little as the Anthroposophically orientated spiritual science which necessitates a wide view and a truthful gaze on what moves within mankind and worldly life, can it be united with what is loved in the trade of some circles, which intend, out of a soul lust, the creation of small, inaccessible, obscure circles which demonstrate all kinds of illusions, carry out all kinds of obscure mysticism and so on. Such things are completely unable to be unified into the anthroposophic, wide world view of all life's relationships regarded through spiritual science. It is already necessary that these things appear in all clarity to the souls of our members, who need to break off all sectarian usages, because today the Anthroposophically orientated spiritual science stands in such a situation in the world that it can be attacked from all sides, and be besmirched from all sides. Usually this doesn't happen to some kind of obscure movement. I can let you anticipate a symptom right now which you can find if you take the February edition of the monthly “Die Tat.” Later on I want to speak in greater depth about what makes this “Tat” issue so symptomatic. It appears to actually orientate the entire issue to the Anthroposophical movement which is treated, in this case by a completely untalented author, in what I might call a brutal clarity.

Here you have an article—the whole thing is an article—from the start to the end of the issue, regarding Anthroposophy—which deals with “Anthroposophy and Christianity,” and only stems from a particularly untalented creator. In this article you will find, I may say, pointed out with awkward fingers, the basis, why at this time, seen from the outside, so many discussions are taking place regarding what the orientation is of spiritual science. The man says: “As long as Anthroposophy is esoterically maintained in circles, it can be left to their own devices, like in so many other side streams of spiritual histories. However, if one comes to the fore with a claim which is to renew the viable basis of social renewal as well as public, political and social life on the basis of thought and its second- and third-hand budding `truths,' then it is time to see through this cultural and spiritually favoured `esoteric lore' and duly reject their borders in order that truthful powers of renewal do not become forerunners blamed of false evidence.

“Our generation however, who turns towards Anthroposophy in great crowds, create a symbol like the moving scene in the First Book of Samuel, when Saul, renounced by God before the day of his death, prove the augury true.”

You see what gives people the reason to run down Anthroposophy? It is clearly here where the cumbersome fingers indicated express it in the sentence: “Our generation however, who turn towards Anthroposophy in great crowds ...” It is this, that Anthroposophy also contains certain effective origins within itself, from which one could say that people—forgive me when I repeat the expression, it is tasteless enough even if one can't imagine it, what “great crowds” can be—that people turn to Anthroposophy in “great crowds.” However it is this which causes the attacks and people would certainly leave us in peace if we would have been active for instance, let's say, in the years 1900 to 1907 or 1909. I personally would also not have been left in peace in those days, but anyway the attacks came, I could say, from a more restrictive corner and were not as wilfully destructive as they are now.

What appears to be thoroughly difficult to understand to those close to our movement, is the necessity to extract ourselves from sectarianism. You see one can renounce all the rest—many self-explanatory things can be stated—but one can't refer to such a building as the Dornach Building and still support certain obscure sectarian usages, which are being maintained by many of our members in the Anthroposophical movement. One can't do it any other way. One can't without a certain sophisticated sense, without a broader view of the world do what we do: regarding the way in which we do it. One could sit together in small circles, whether six or forty people, it's the same thing, and somehow make someone broadcast, on my account, something regarding the reincarnation of the holy Magdalene or Christ, or whatever. If it doesn't originate from closer circles one can do it and indulge ecstatically in soul experiences. One can't for instance publically present something like our Eurythmy without having a certain sense about the world. It is assumed that those who participate in such a movement, will have no peeved or no narrow-minded sense but a sense of the world, that one doesn't have some kind of sectarian airs and graces nor such affectations leading to only feeling comfortable in small circles, but it is assumed that one brings together everything connected to the world into what such a movement itself should be, which is not merely a movement of a world view, but includes everything spiritual and actually human life as well. Therefore it is by now necessary for discussions to take place about various spiritual or other movements existing in the world today. Sectarianism has the peculiarity of frequently being haughty and disdainful about everything which is outside its framework and does not understand what is on the outside and want to be cut off and be isolated. With us this can't at all be sustained in the long term. If our movement wants to be taken seriously it is certainly necessary that this or that is not continuously chattered about as it is often done, but it is necessary that we should—I must ever and again use this expression—acquire a certain world sense which enables understanding for what is going on, resulting in a point of view taken from Anthroposophical spiritual science, in order to clarify and treat these things. This is necessary in all areas. Certainly, one may say, someone or other doesn't have the possibility to do this or that. Indeed, one can't expect someone or other to do this or that if the person doesn't get the opportunity. We have actually been able to have extensive experiences of this during the last weeks when certain individuals in our movement have now also decided to act. As a result something quite terrible has come to the fore. It must be added that it is perhaps not absolutely necessary to expect anyone to do what he or she doesn't find suitable. Something is absolutely necessary, namely to abstain from certain things, because certain things, which are not carried out, work further in the most fruitful way.

My dear friends, I don't mean it in such a way that one could say: We are therefore encouraged not to participate in any way.—No, I don't mean this; I mean refraining from certain things which we can already see is of a gossipy or unreasonable nature. It is so, to take only one example, that folly refrained from being expressed in gatherings, finds a way to expresses itself in the opposition members of our movement.

These things are of course difficult to discuss because as soon as something is presented in some false way to the world one can say it becomes a blind act of will attracting blind supporters. That is absolutely not the case, but it is about those things which as a result of unrefined tactlessness, in turn in the most terrible way prevent things from working. Hence, when a saying is continuously repeated by our members, for example from something I have refrained from doing or saying, then we will naturally as an Anthroposophical movement not make any progress. I want to again mention the example, which is found in this “Tat” publication.

You see, it is really out of our membership's requests that such things come about, like cycles (of lectures) simply being printed as they were copied, while the work of the Anthroposophical movement is not given the time to do things in the way they should actually be done. The demand for printing the cycles has indeed originated from members, but normally something like this arises without anyone developing a feeling of responsibility for such a thing. It is natural that something like this arises from the members but a sense of responsibility must develop to not allow a distortion of it. This appears in the most harsh way in the February edition of the “Tat,” where it is said: “I don't want to spend time regarding Steiner who has left some of his disciples to edit the shorthand notes of a part of his esoteric lectures, for example the Evangelists, without taking on the responsibility to bother himself with it any further (as it is strictly assured on the title-page).”

These things should not be propagated further because of my needs, but because the Anthroposophical society needs it; it requires however at the same time that this Anthroposophical society develops a sense of responsibility for that which is necessary for its own sake, not for my sake, not always striking back on me personally because as a result it restricts me representing Anthroposophy as such in the appropriate way towards the world. It is quite necessary that this must be clearly understood otherwise what the Anthroposophical society really presents will in the widest sense prohibit the actual spreading of the Anthroposophic way. I should naturally become much more strict as we face a more serious situation here, than what has merely happened up to now through goodwill amongst the members. Besides, what is to be said in this area nevertheless has to be said. In this context I want to stress once again that it is not enough to merely disprove opposition as it has frequently happened in this way, when from this or that side the opposition turns against us—I have mentioned this already the day before yesterday. Such dismissals which have to be made now and then out of necessity, are worthless, supports nothing really, because today there are definite categories or groups of people who are active in a spiritual or other life, who have nothing to do with people who represent a rebuff and with whom it somehow comes down to a defence, a rebuff, but here we have people who do not care to spread the truth but with whom it finally comes down to spreading untruths.

Thus it is very necessary in such a strong and thoroughly spiritual movement which the Anthroposophical movement is, to point out interrelationships. One can't skip certain events because they become repetitive. For instance, I recently received a letter in which it was written that the writer had turned to the famous Max Dessoir, to this Max Dessoir who has been characterised as adequate among Anthroposophists for his moral and intellectual qualities. Now the relevant person wrote to me that he had a conversation with this Max Dessoir. Obviously such a person as Dessoir can't be converted by a conversation, that we must spare him—because firstly he doesn't want it and secondly it appears stupid to him to have to understand something Anthroposophically. So it makes no sense to try some way or another to continue a discussion with such an individual.

During conversations it also came out that Max Dessoir soon would write a piercing statement against me and my letter writer declared himself available to first read through this work and correct any mistakes so that Max Dessoir at least would not make errors! Now, one can hardly believe that such things, often through celebrities, can actually be done. And what are the results? When one complains and reproaches the person concerned, he would possibly say: “If something like this is not done then it means Anthroposophy doesn't allow itself to argue with scientific people.” Yes, my dear friends, we should not think like this. We should not immediately generalize abstractly, because it concerns the separate, specific moral and intellectual inability of the characterised individual Max Dessoir, and one can't do Max Dessoir the honour by saying we seriously consider him scientific and that we can't get involved in a discussion due to a certain inner spiritual cleanliness. These things must actually be grasped and individually actually followed through and thought through or otherwise we would really experience that writings by the opposition could possibly work well and that no “errors” would appear because these would have been corrected by our members. It is quite necessary to discuss these things because we have arrived at a serious time in our Anthroposophical movement. Much is done this way so one can say, things come about because we crush them, perhaps sometimes, as in this case also, quite out of goodwill; but the best will can turn out quite evil when it is not seriously—here I must use this word again—enlivened by a World sense and thought through. This is something which quite unbelievably often comes from our present Anthroposophical movement.

You see, it doesn't come down to being merely defensive today. Yet if nothing is said in defence, due to the fact that I have something against defending, it is obvious something must be done and it calls for the actual characterisation of the movement as such. In a person such as Frohnmeyer it doesn't merely concern a bare opponent and aggressor of Anthroposophy. It is much more important to establish the manner in which it is done and what kind of sense of truth controls him. It is far more important to know that this priest, Frohnmeyer, has developed out of quite a wide mass of people who are also similar. He is only somewhat freer than the mass; he represents a type of person within these groups which are as such really quite large in the world. Today we can't hope that people who argue from such a basis can't somehow be converted. It is complete nonsense that they do not wish to be converted. We do them the greatest favour when we don't present an opposing truth but stupidities, because then their values are better challenged. So it doesn't come down to mere defence against such people. This would result in an endless discourse of statement and counter-statement. What it boils down to is to characterize out of what spiritual ground and basis this originates and what it means for the entire dampening and degeneration of our present spiritual life. From this general sophisticated viewpoint things must at all costs be lifted because one can hardly remain stuck at mere defensive nagging and counter nagging. This is really what doesn't concern us because for us the concern is about the all-inclusive characteristics of these spiritual endeavours which need to be conquered today. Only through doing this can we effectively counter the Frohnmeyers, Gogartens, Bruhns and Leeses. It's not so tremendously important that someone within such a movement has the time to sit down and write a book; this anyone with a little learning can do, but it depends out of which spiritual foundation these things are presented to the world. One must be completely clear that people like Frohnmeyer can't criticize Anthroposophy differently than the way they do it. One should refrain from the personal. For me it never depends upon the personal. I never want to defend or attack a Frohnmeyer or Bruhns or Heinselmann or whoever they are all called, but I want to characterize this existing spiritual stream out of which these people develop. Individually these people according to today's sense of the word could be honourable men—honourable men they all are when I remind myself of Shakespeare's dramas—but this is irrelevant. I don't want to attach anything to these people personally. For example it doesn't include someone like the priest Kully who actually is the product of certain streams within the Catholic Church.

This is how things must be considered at all costs in today's serious time in which we stand. This is what we must consider under all circumstances. We must develop a spiritual eye, above all, for every decadent spiritual movement, which needs to be identified, characterized. We need clarity regarding today's world situation: amongst quite a large number of people it is simply the case that spiritual science is seen for itself and everything within the content of their lives is made to come out of spiritual science. Above all, when you could search and find proof of what is growing within today's youth then you'll have to say to yourself: these youths inherently have definite inclinations and abilities for which spiritual science is allowed to appear as something natural. On the other hand is the curiosity that there are still enough forces to hold down what actually wants to rise to the surface of existence just as we see it in politics.

Do you believe for instance that in the defeated or conqueror's countries there aren't innumerable individuals who, if they somehow could be brought to act, they wouldn't be able to do something sensible? There are certainly many such people but you don't encounter them because those connected to all old, degenerating world and life attitudes (Weltanschauungen) and who have caused this misfortune, are repeatedly thrown back with an iron fist to the surface. As long as one doesn't get the insight that it is quite impossible to do something with people who come out of old spiritual streams, even when they are in radical parties of the present, as long as one deals with those who have grown out of feeble minded and old spiritual structures, one will get no further. We need to maintain actual new forces, and those who are running the show are holding these forces back.

This is generally happening in spiritual life. We must draw a thick line between what wants to be worked at into today's youth out of the world, and whoever occupied the professorial chair and given the stamp of approval in the exam. This causes terrible pressure. Insight must develop for the content held by the examiner and the learned chair-person for what is involved here, because no lucid insight can arise for what is absolutely needed today. Pessimism says something, the forces are simply not there, it is not permitted. Only once we allow something to happen can we make it possible to get out of degeneration. Is it any use then that we conduct such a beautiful university course? Certainly, we can inspire several young individuals—that actually happened and will happen many times in the future. These young people are inspired for a time but they grow up in an environment of exams and philistinism and of course need to earn their daily bread because they will not manage otherwise and thus their development is of course weighed down and prevented from real striving and creativity in future. These things must be inspected thoroughly and on this track something must be done in order to overcome these things. We can't do this if today, during these earnest times of development, mankind as well as also our Anthroposophical movement refrain from reflecting that these things are present. This kind of thing is aptly depicted in this “Tat” publication.

You see we need to give attention to how these things which grow out of the basis of spiritual science come from thoughts of broad reality. For everything, when it comes down to it, is the main thread found in a far wider line of argument. In my book “Riddles of the Soul” I point out these Dessoir talents: Dessoir relates a very naive and quite beautiful example of his extraordinary spiritual predisposition in his “Schandbuch” (Book of Shame?) which he wrote and which has found much recognition in the world, that it can happen to him while in the middle of lecturing and immersed within his thoughts, he suddenly is unable to continue. Now, I find this a quite extraordinarily characteristic for such thought, that it can be thought and thought and suddenly can't continue. Yes indeed! I find this extraordinarily characteristic ... (Gap in short-hand notes). It is even a precondition that one can't regard him as a serious scholar, is that not so; one comes across such people today, who create something like the “Tat.”

The publisher of the “Tat” is the former Eugen Diederichs. I once came across a collection which Diederichs held to former students, where the discussion was led by Max Scheler as main speaker. Some time before that Diederichs had written to me with the request of wanting to publish one of my books. It was either in 1902 or 1903. The one he wanted was “Christianity as Mystical Fact” which had been published before already. In front of the word “Theosophy” he winced. The next day he wanted to speak to me. This conversation dealt with a publisher's concern out of which nothing came because obviously, nothing could come out of Diederichs ... (Gap in short-hand notes). He said—the mystical writing of Plotin, as well as other mystics should much rather be fostered because, regarding the general wellbeing of mankind, these make such a particularly good impression. It is just like when one drinks sweet wine or something similar and it runs in such a soulful manner through the entire human organism.—And one can hardly abstain from having the thought of him sitting there with rather a full little belly trying to digest the mystical by slapping his full belly with his flat hands!

Later every Mister Mystic supported the “Tat,” and the second publication in 1921 contained nothing other than an article on Anthroposophy, firstly one which was actually written by someone who had been elected by certain communities for the particular battle against Anthroposophy. What he wrote is combined out of pure impertinence and nonsense: I.W. Hauer: “Anthroposophy as the way to the Spirit.”—As second article appeared a refutation of the first from Walter Johannes Stein, “Anthroposophy as monism and as theosophy,” because Diederichs wanted to illustrate his objectivity. Of course he also invited supporters because they were within it all, they were people who read it and obviously were immediately convinced that Diederichs was an objective man, who allows both opponents and supporters to have their say. The distinction is that among the supporter articles a really well written one came from a man, Wil Salewski, “The Goetheanum in Dornach near Basel and the Anthroposophical High School course in Autumn 1920.” Certainly some good articles appeared in it but particularly those written by opponents show a grand stupidity, an absolute misunderstanding for what really should work through Anthroposophy, what it means and so on.

Quite tragic-comic, even joking, I might say, however is a discussion which the publisher Eugen Diederichs presents, entitled: “Towards an Anthroposophic Special Edition.” Permit me to quote the slime: “This booklet is the research from fruitful, striving discussions of religious men who preside over the non-confessional, within the circles of anthroposophic thought, and the director of this movement, Dr Rudolf Steiner. How such an attempt comes across depends on the personality traits found amongst members. I must confess, despite all efforts I was not successful in attracting the Steiner followers into a stronger collaboration.”

I wanted, but they didn't fall for it, not for Diederichs to compliment his “Tat” with something which comes right out of our circles.

“One could say, it is based perhaps on their relation lacking `humility' in the sense of Mennickes, yet as publisher I feel it my duty to be quite impartial and state facts. I hope however that later, another anthroposophist from the priest's rank, Rittelmeyer, will contrast his own serious Christ experience in opposition to those of Michel, Gogarten and Mennicke.

“As private person I can only admit that up to now I have not succeeded to acquire an affirming position regarding Anthroposophy.”

It doesn't appear to taste like sweet wine and thus can only be run down!

“I personally stand completely with Mennikes' point of view that Anthroposophy is the end point of materialism as well as rationalism and as a result this end point indicates no new developments. This doesn't exclude that it can be a transformative constructive phenomenon with new construction and that it therefore contains all kinds of worth, like constructive eclecticism built on values of the past. Anthroposophy doesn't appear to me as coming directly ....”—what is `direct' in this case is at most working from an inaccurately active gastric acid—“and therefore also doesn't give any evidence—despite all the talk about intuition, creativity and Goethe's observation. I know the Theosophists claim this assertion as their highest lack of understanding nevertheless it is spoken out in a singular attitude of secret subconscious powers.”

Regarding this `attitude', I've already spoken to you about it! “So I see from this personal attitude (which should absolutely not be an attack on Anthroposophy, but only a confession).”

Really, it is not very nice, because now someone who is smart enough will say: `He isn't attacking Anthroposophy.'—He is apparently indifferent whether he attacks it or not. Thus he says: “So I see ... it is a danger for the mental investment of the upcoming Germany, and is urgently necessary, not only for the readership of the `Tat,' but above all for the youth with Rudolf Steiner and with those of his spreading movement that it is intellectually dealt with. Because today it has become so close that we need to save ourselves from the chaos of our new development in a safe tower.”

Governments have sometimes saved themselves in “safe towers” during revolutions and riots; something can be said about that! Now however the publisher ends with: “My colleague Ernst Michel, well known to readers of this newspaper through his Goethean sayings and books, in this issue about Anthroposophy is faced with Catholic God- and World-feelings.”

Now, I ask you to listen even more carefully, because then you will notice what I have already characterized for you out of the most varied backgrounds the experience of Catholicism in an apparent rejuvenated gesture becoming a kind of Catholic-Dadaism, finding shelter under Eugen Diederichs in the “Tat.” “His article forms a prelude to the April edition which will connect with the Sonderheft of the Catholic youth movement.”

So this is what I mean when I call it the Catholic-Dadaistic movement. I don't say this without foundation because I immediately want to introduce you to something from Ernst Michel's article: “Anthroposophy and Christianity” and through this have the opportunity to familiarize you with a representative of religious Dadaism.

“It gives me particular satisfaction to have the opportunity to take the Catholic publication with its predominantly Protestant readers of the `Tat' and measure the Protestant individualism against the Roman Catholic community spirit. I hope that out of all the intellectual discussions the basic idea of the `Tat' gets support: the strengthening of its feeling for responsibility for its own development and as a result for the nation as a whole.”

These are the words of Mr Eugen Diederichs. Here, therefore, is a statement of the young catholic movement, which was given out of the prelude of Ernst Michel's article: “Anthroposophy and Christianity.” I have often indicated, also in the last two studies pointed out with great energy, what actually threatens the modern spiritual life from this side. However, now this article of Ernst Michel in the “Tat,” entitled “Anthroposophy and Christianity” is actually total religious Dadaism. The oldest catholic branch of Roman Catholic Christianity is here puffed out to its readers in bombastic words. Extraordinarily interesting discoveries can actually be made regarding this religious Dadaism. For example Ernst Michel noticed a basic truth of Christianity: “It is a basic Christian truth that a person with original sin against God, inherited through blood and essentially enraptured by conditions of sanctification, is unable to extricate himself through his own forces: that he has the independent inclination of wanting to rise to a higher stage of humanity; that the break through from one condition to the next, despite the original cause, appear as real procreative acts of God to this willing creature.”

So many words, so many sentences!—Each sentence can be sifted through and a childish confession found towards a `catholic catechism'. It's interesting that according to Ernst Michel it isn't up to single individuals to discover a final spiritual truth. You have just heard how it depends on `successful outcomes' and so it `breaks through'. A person receives this through grace and then breaks through. One needs to submit to this. A person should not out of his own kind of higher truth strive by claiming: “There is no spiritual development; there is only development and a successful outcome, a break-through.”

It is exceptionally nice how Ernst Michel from this standpoint of Dadaistic catechism says: yes, with dogmas there is something else, they have to be believed as truths!—“Dogmas are not formulated by a person or the community as their basic religious experience (as in `addressing God') but God, the head of the church, speaks as Holy Ghost directly and immediately through the visible church ...”

Thus the fathers of the councils, who are united, or even the Pope who speaks ex cathedra, is not a single person, not so? Now to go into excess, invoke the Dadaism of religion on top of holy Paul who had also said that the single human being dare not research the final truths: “At this point we can listen to the words of St Paul to the Corinthians without the fear of Gnostic interpretation: What we are talking about is God's secret wisdom, that which is hidden, which God prescribed for all times for our glory, which none of the rulers if this world has acknowledged ... to us however God is revealed through the spirit because the spirit explores all things, even God's depths. Speaking of people—who of you know the inner being of someone according to how the spirit lives in him? Just so nobody has ever fathomed the depth of God as the spirit of God. Yet we haven't received the spirit of the world but the spirit which comes out of God, in order for us to understand what gift God has given us ...” and so on.

Now you see, when these words of Paul are stated in the way of Anthroposophy, it all appears to agree. When however one is forbidden to somehow come to the truth through the spirit and then quote these words, one must be a religious Dadaist. It is the same with the description of the Christ experience and so on. In such minds it naturally will not be considered. In worldly minds it may be considered but of course what Anthroposophy has to say about Christ will not enter into such minds. This is where the circulating nonsense comes from which covers the Christ problem in relation to what Anthroposophy has to say about it. Of course one finds the Ernst Michel type who has to say one should have a religious relationship and out of this relationship so to say comes even such expressions as the “great crowds” which I quoted to you before. It's true, this is a particular style of expression.

On the contrary this article of Dadaistic aspects in religious affairs indulges particularly in scolding my style. This is exactly characteristic of such plump, grimy fingers which just don't manage to arrive at what is really necessary—to state spiritual truths. For this it is necessary to have a certain uncomfortable style. It is necessary to exit from such Dadaistic bombast as Ernst Michel depicts. Understandably my mysteries mean nothing to Ernst Michel. He understands absolutely nothing about it. He says for example: “Mystery certainly doesn't come from the naked-extrasensory: whoever looks for it there is a materialist, just as much as someone who looks for it in matter. No mystery is created by taking ideas of ghosts or magical wonders, dressing them in conceptual clothing and presenting them on stage under the theme of `Reality'. No indeed, the secret lies in the creative combination of nature and spirit into an indescribable gesture ...”

Now, just imagine such “indescribable gestures” and then say to yourself: “in the unity of matter and form, from power and direction” in the “emerging form, the living develops itself,” this is of course a quote from Goethe! Now comes the sentence—and you must retain the relevant Dadaistic-religious correlation here in order to tolerate it at all, and not only allow this to be considered as slimy when it must be rolled on the tongue or give it an even stronger instigation—“Speech is the mystery,” yes, it is stated thus in one sentence: “Speech is the mystery, the Son of Man Jesus Christ is the mystery.” You see, you can well understand that the style in which Anthroposophical literature is presented throughout isn't created in this style and it then becomes obvious in copied lectures which have not been corrected by me, that something else can be expressed. It doesn't matter that this is pointed out, how it is in fact quite a strong piece when Diederichs presents the entire nation with such things as a “sense of responsibility,” and as a result transfer the necessity to have a good look at what is transferred by not analysing it a bit more finely. It is really extraordinary when such a Dadaist of religions claims, that such a transfer of inner reality in sound and rhythm in the element of speech, was not connected with me. He then refers to two people where such a transfer has taken place; Nietzsche and Hölderlin. Typical of such a gossipmonger who has no feeling for the spiritual life, when confronted with difficult spiritual content and is challenged by his life's hindrances, he changes his style to that of Nietzsche and Hölderlin, and in this style tragic elements emerge just as they do in Nietzsche and Hölderlin today. The entire wicked thoughtlessness of this contemporary bunch appears precisely at such a point; they have neither any feeling for the tragedy of a Hölderlin or Nietzsche, nor for the necessity of an objective style, which is necessary in bringing to expression spiritual truths and spiritual facts. It is necessary today to point out that once one has shifted into a position to examine such Diederichs-gossipmongers, it must be done in an energetic way. One must see out of which sewers such Dadaism springs today which appears as the Anthroposophical opposition cloaked in the mantel of objectivity and from where it gets its spiritual nourishment.

These things can't be expressed in a different way than this, in these present serious times, because it should not appear in the attitude amongst Anthroposophist that such “objectivity” is different to a refinement in what Anthroposophy is and what lives in her, sunk in her very ground and soil. People like Ernst Michel and their religious Dadaism as well as a Eugen Diederichs and his stomach-mysticism obviously don't have the slightest inkling. This is what we must be aware of and what we need to examine. Today it is necessary to give rise to a serious attitude towards language and not be pulled into something which presents itself to the world in this way. It must be said and must appear in all forms in the world that exactly through what is presented in this way as spiritual striving, mankind becomes gradually increasingly drawn into degeneration, into the morass, and that it is necessary for Anthroposophy to remain standing in work which is pure and not be familiar with something which flourishes in a decaying society.

It fails to interest me when something praiseworthy appears because I give neither praise nor reproach from something incompetent—while the will is incompetent but not the mind—which Anthroposophy wants to heal in mankind. This religious Dadaism of course can't do otherwise than come up with such sentences as: “The power in which people grow up as the foundation of the mystery of faith is also not first in the line of knowledge but in the show of the continued and ever deeper show of introduced love.”

With that nothing other is meant but soulful sensuality which these people keep in mind and which is not supported by what appears in pure spiritual creativity today, where there is no place for these soul-spiritual distortions into religious sexual Dadaism, which, when it also appears under all possible guises, is nothing other than the shameless living of soul sensuality which a good many disguise as religious, but which is nothing other than the shameless living in soulful sensuality.

Against this we must evermore be clear that for once in our time something, when it is allowed to come through, can unfold despite all these oppositions, and can penetrate into the real understanding of spiritual life which is creatively active in material life. We must evermore be clear that we need care in the present for existing abilities in people; we must thoroughly, with every fibre of our soul dedicate this care and that no nuance of seriousness is strong enough to describe the devoted energy required in order to make progress on this path. Here no compromises can be chosen. Duty must be done. Obviously everywhere where Anthroposophy wants to be heard, Anthroposophy must be heard: our duty must be done. We must not allow the slightest illusion to come about in any way. It is necessary to work out of things themselves without compromise. Every one of us has the obligation, as far as possible, to work out of ourselves towards the recovery of the Anthroposophical movement, that it may extract itself from every kind of outsider tendency, from every pettiness, and that it leaves behind any emotional, sensual mysticism, that it really penetrates through to a free contemporary well-informed understanding of existential mysteries. Because only then, when we have seized the mysteries of existence in this way, can it be worked through the soul into practical life which still has to be mastered in order not to become a hindrance towards further progressive development of mankind. Exactly in this last arena the human being is misunderstood in some way. What doesn't all have to happen to distort things most shamelessly! In the well known “Berlin Daily Newspaper” an article was fabricated regarding all sorts of sewer-like stuff which in Berlin is claimed as fortune telling and predictions of the most idiotic manner and in the middle of it all is a reference to Anthroposophy and myself. This article has been sent out into the world. It appears in both English and Swiss publications. In the most infamous, shameless manner this fabricated article is working towards the destruction of the Anthroposophical point of view. It is precisely this that must be seen through, for by merely presenting some opposition will not suffice; the culprits themselves must be characterized. Obviously it would not be so difficult to get through this if the very basis out of which all this stuff is rising is characterized and a mirror held up so they can see their own identity. This is essentially what is necessary and what becomes increasingly necessary. We can't restrict ourselves by placing a kind of anthroposophic dogma on the one side and raise a defence on the other when opposition comes along, but we need to examine everything which is active in the stupefaction and degeneration directed at humanity. This appears very, very often. We need to reiterate this to ourselves every morning in some way, expressed in truth and without fanaticism. I have not in fact spoken about these thing exactly in this way, and I seldom reason, and previously seldom reasoned about these things, but now it has become more frequent because actually your gaze must be directed towards such childish prattle which flows out of the entire decadence of our time, like this fabricated article in Berlin, which is now doing the rounds in the world, like other things also do the rounds, and we really have unbelievable much to do if we want to oppose these things. We could in fact work for twenty four hours against this shameful witnessing. Then the Frohnmeyers come along and say that what they had written was never presented as disapproval. Dr Boos disproved it, had written to the relevant editor, and the editor actually didn't accept the refutation and thus Frohnmeyer had afterwards removed some of it out of the publication which the relevant priest who had been there had seen, and had told a lie; so the reply had simply never been accepted. Consequently, I believe, further correspondence took place in which no mention was made of it, that this reply was made and no comment given. We will really have to be very active if we want to oppose all these things. It is a comfort to a Frohnmeyer or Heinzelmann to focus on something or other they wish to say which doesn't correlate in any way to reality, the relevant item borrowed, letting one believe that it is the truth. Whoever writes something has the duty to do research, to investigate the source.

With these kinds of people who develop constantly out of malice and also a predominant ignorance in their point of view, one finds no end by mere opposition. Essentially it pertains to the spiritual basis which can be found everywhere and really place this in a truthful light.

(Gap in short-hand notes—the closing words follow:)

With reference to these things and not from personal grounds I would like to mention that since April 1919 I have given countless lectures in Stuttgart which contained the most important economic facts and truths as well as giving references to characteristic contemporary spiritual streams which should be exploited. Throughout it is stressed that important material is about to be revealed.—it is “defiled.” Items are printed and sent to members of the tripartite circle and the tripartite unions and are read in small circles. Whatever appears sophisticated is made sectarian. Anyone who is interested in this is wronged because things are not taken up but handled this way.

Basically this is lost work, directed towards something like this—which is actually so far-fetched—if it is not grasped, not laboured further, not worked out in this sense.

Above all else, this is what is really needed today!

It is not only unacceptable that these things are read in a sectarian way in small circles, but these are the things which can be worked through further. Everywhere are growing points for further work! One could ask, why should one work further on something when it simply lies there as printed material, and no one is seriously worrying about it any further? This is what it is about: when it is studied further one can really do extended research into what becomes special within it. This is needed, the further research into the seeds which are given on earth. This is the real active work: by lifting our movement out of any sectarian signs and then taking things simply as they are and allowing them to again enter into sectarianism, we won't make any progress. The content of anthroposophically orientated spiritual science is actually not suitable for some or other sectarian movement; the content is something which can by all means convey the impulse for having an effect in the world.

For this to happen it is absolutely necessary that everyone join forces. Today we are confronted with the necessity that things need practical application. We will not progress if this is not earnestly accepted, if nothing is really comprehended as to how the true spirit also penetrates into actual practical applications.

Then something must be done in such a way which doesn't defile it but instead that it is grasped and actively pursued in a lively way, proving itself.

Now I still want to say this in conclusion: No one, really no one needs to feel affected by these things. Only in a time in which, as I have recently quoted, it is this possible that publications opposing anthroposophical spiritual science as well as opposing its actions can they end by saying: there is enough spiritual sparks and they are necessary because also the actual, physical fire sparks should descend on this Dornach hill—during a time when malice is basically attributed to superficiality, is it a time for serious words by all means.

For this reason I asked you to come here once again. Don't take me amiss when the opportunity came along for me to utter some really earnest words! Before this journey I simply had to bring this to your hearts, to your minds, to your consciousness!

From the whole tendency of these presentations of Anthroposophical Spiritual Science you will see how essential it is to understand that in the various spheres of existence there are different Spiritual beings who have inserted themselves therein, taking part in the work, giving force and direction. It is necessary that humanity in our present age should be permeated with the knowledge that different spheres of existence are guided and directed by different Spiritual beings; for our civilisation has in the course of recent years lost this consciousness of the presence of concrete spirit in life. In general people will willingly talk of the Divine permeating everything, but such talk does not help one to an understanding of the World which can provide a sufficient basis for life. It is, of course, quite true that, in the last resort, everything recognised as spirit must tend towards unity; but if one perceives that unity too soon, one simply loses all real insight into the course of world-happenings; therefore, it is necessary to leave off speaking in general in such an abstract way about the Divine, and learn to know the concrete Spiritual guiding beings in Nature and History, as we have over and over again tried to do. It is from this point of view that I should like to point to-day, to certain really important and significant things at the base of the constitution of our world.

I pointed out in the last lecture that certain Beings find themselves together when it comes to building up and animating man, they find themselves united in opposition in the world. We put the old truth of the opposition coming from the Luciferic and Ahrimanic Spiritual forces before our souls in the last lecture from a certain point of view, and now we will try to understand the matter from another aspect.

Just that, in our newest civilisation, which is now involved in such catastrophic events, and manifests in such decadent forces, just that which is so characteristic in our modern civilisation, is the extension of intellectual thinking throughout the whole of humanity. One must really try to acquire an insight into the quite different mood of soul of civilised Europe before the 7th and 8th centuries. It is just that intellectual thought, which to-day is so prevalent everywhere, which permeates the entire soul-life of man and, from a certain aspect, will still continue to permeate it. The point now is, that one must seek to grasp what is externally comprehensible, and try to unite that with a more psychic concept; for it is well if, from the aspect of the spirit, one really seeks to grasp and permeate external and material existence itself.

That which underlies our organism of thought consists in purely mineral processes occurring within us. Please understand me aright, my dear friends; those processes in us which are processes of our own human nature, and which we have in common with the animal and plant-nature, these are connected only indirectly but not directly, with the fact that we have become intellectual thinking human beings according to the modern idea of the development of man. The fact that we have in us a firmly consolidated mineral constitution gives us the capacity for intellectual thought. When we look at all those Kingdoms of Nature which are outside us in cosmic space, and which are also within us, we must say:—Let us first of all contemplate the sphere of warmth, of the Warmth-ether; we carry the effect of this Warmth-ether in our own blood, and the activity of our blood consists essentially in the fact that our blood, as the carrier of warmth guides these warmth-processes through our entire organism. Now our intellectual thinking does not depend on anything of what transpires in the sphere of warmth, it does not depend upon what transpires in us when we inspire and transmute the air in our organism. Thus, when we consider the warmth-processes in the Cosmos, we can say:—These warmth-processes are continued within the skin of our organism; but that which meets us in the Cosmos as warmth-processes, which specially meets one who regards the Cosmos in the condition when it showed itself exclusively in warmth processes, that which meets us in ourselves as warmth-processes, none of that stimulates us to intellectual thinking. Then if we look to the kingdom of the Air, there too we find events taking place; these processes are continued in our organism through our breathing process; everything we find represented thus is within us through air, but that again has nothing directly to do with our intellectual thinking.

As a third sphere we can look to the phenomenon of water; we see outside in the Cosmos the processes in the fluid-sphere. These too are continued in our digestion in so far as it occurs in the fluids. Outside in nature we see the circulation of Fluids and in ourselves we also see a kind of circulation of fluids. All that transpires in us in that way, has again nothing to do with what is our intellectual thinking. But when we look out into the Cosmos and see how water condenses to ice, how certain mineral substances deposited as sediments, form stones and crystals, in short when we consider the processes of the mineral sphere and their corresponding processes in our own organism, we find that what transpires as mineral processes has to do with all that finally culminates in our intellectual thinking. We therefore as human beings, are incorporated into the Cosmos in these various spheres; but if we only incorporated in these different spheres without being envolved to special degree with the mineral kingdom, with those forces which appear in crystallisation, and in the deposits of salts, and which thus meet us in the external world, we should never have become the thinking beings we have become, especially since the middle of the 15th Century. It is an absolute fact—that since the middle of the I5th Century, it is this working of the mineral forces in the human organism which has become predominant. Previous to that, other forces, those of water, of air, and so on, were dominant to a special degree in man. Hence man's intellectual thinking was not then the most significant element in the works of man.

Now, in everything which surrounds us in the various spheres in which we live, the realm of the solid Earth, of flowing water, of air and warmth, (for a moment we will look away from the higher spheres) in all these are working Divine Spiritual Beings. These spheres do not only consist in what we call material world-forces and entities, but all these spheres are permeated by various Spiritual beings. I will therefore make a diagram to represent an important fact in our connection with the Cosmos.

[IMAGE REMOVED FROM PREVIEW]

Suppose I draw the sphere of the mineral world (see Diagram) as white; I must then characterise the sphere of the water as red, the sphere of the air as blue, and then finally the warmth-ether above as reddish.

Now this is the remarkable characteristic; all those Spiritual beings which the pre-Christian age and especially the pre-Christian Judaism imagined as standing under the guidance of Jahve or Jehovah, and who were regarded by the Hebrew Initiates as belonging to the Realm of Jahve or Jehovah, extended their dominions over the three first Realms—Warmth, Air, Water. And so if I am to draw that sphere in the Cosmos which was under the rulership of Jehovah, I must say; It is this sphere—(the three upper layers). It was really the case that the Jehovah rulership embraced the spheres of Nature as we have them, with the exception of the physical-mineral sphere. It must be quite clear to you that when in the ancient Jewish writings, reference is made to the Divine, this always refers to the Jehovah sphere of Warmth, Air, and Water. That was a deep Initiation-Truth of the pre-Christian age, and is even Spiritually indicated in the story of Creation. It is clearly expressed there, and one has merely to understand the meaning of the Bible words aright to see how this is brought to expression. Jehovah devoted Himself, so to speak, to the Earth, and formed man out of the dust of the Earth. He took that which was not his own sphere, for the forming of external man. The Bible expresses that fact quite clearly. As I have said, in the pre-Christian Jewish Initiation knowledge, it was known as an Initiation-Truth, that Jehovah did not form external man out of His own sphere of power, but turned to the Earth, and from out of the earthly dust which was foreign to Him, He formed that human vessel which could not come from His own kingdom. Then He breathed that which comes from Him, the animal soul, the breath. That it is which He gave forth from Himself, and it came from the three spheres over which He ruled. It is the case that the superficial Bible investigator really does not for the most part, understand what stands in the Bible at all. If one understands the Bible, one sees that it speaks with extraordinary exactitude, one only has to take those sentences quite exactly: “Jehovah formed man out of the dust of the Earth.”—That means out of the mineral sphere foreign to Him, and then He gave to that form from out of His own sphere, the breath of the soul. And so, that which lives in man as the Jehovah Outflow, is what is indicated when it is said that Jehovah breathed the living breath into man.

And so man developed, and while he developed himself further in the mineral kingdom, he developed an element foreign to Jehovah. That kingdom then, in the recent age, since the 5th Post Atlantean epoch, became especially dominant in man, because it formed the basis for his intellectual civilisation. So that we can say: As long as the intellectual civilisation was not predominant in man, so long could a rulership prevail such as that of Jehovah. Then, however, the mineral nature began to make itself felt, from the founding of Christianity up to the beginning of the 5th Post-Atlantean epoch. Humanity had then to be helped from another side. Now you can see how necessary it was for humanity at the time when the mineral Nature became essential, that it should receive the Christ Impulse; because the old Jahve Jehovah-impulse was no longer sufficient.

You must connect what I have just told you with certain definite facts. Just consider the fact that man would not think intellectually, with a fully waking consciousness, if he were merely subject to the Jehovah-influence, which has no influence on the mineral nature. And so, if we wish chiefly to consider the activity of Jehovah in man, we must not look to what is in our external intellectual culture, but simply to what expresses itself in our dreams. That which is dreamt, which does not pass into sharply contoured intellectual concepts which can be grasped by our soul but is dreamt,—that is our Jehovah-life. Everything which moves in the fluidic elements of the more fantastic or imaginative side, everything which can be compared externally with the Moon-influence on man, that is the, Jehovah-nature in man. Opposed to the Jehovah-nature is man's acute thinking; but that he owes to the circumstances that there are salt deposits in him; that there is in man, a mineral activity.

Now just consider the fact that, fundamentally, the old Jehovah religion lost its significance with the Mystery of Golgotha. It had lost its significance because the time had come in the evolution of man, when the mineral nature became predominant in him. But when the Mystery of Golgotha appeared there was still sufficient left of the ancient Dream-Wisdom wherewith to understand it. And those persons who had somewhat transcended the ancient Dream-Wisdom, and who through various kinds of Initiations had, like Saul-Paul, already attained some intellectual culture, for them a special influence was necessary, such as Paul received through the Event of Damascus, in order to grasp the Mystery of Golgotha. It is of a great and deep significance, that in the Christian tradition we are told that, in order to understand the Mystery of Golgotha it was necessary for Saul-Paul, who had in a certain sense been initiated before the Mystery of Golgotha, into the Hebraic Mysteries, for him it was necessary that he should be snatched into that knowledge which did not work in sharp contours, but which expressed itself in the more flowing element of the dream; and thus Paul experienced the certainty that Christ had been present in Jesus through the Mystery of Golgotha. With the old Dream-Wisdom it was still possible to grasp something of the Event of Golgotha, and if, through a special influence such as was the case with Paul, a man was snatched into that Dream-region, he could then understand the Mystery of Golgotha. But now the old Dream Wisdom decreased ever more and more; it only remained in man's dreams, and even there is found in utter decadence. As the I5th Century approached, the culture in Europe was tending more and more to the purely intellectual element; and, under the influence of this intellectual element, our modern natural Science developed.

Now, consider the following:—The old Jewish religion must not be grasped merely with reference to external worlds, that would only be a materialistic religious understanding; we must grasp it in its inner spirit. As an historical phenomenon—the point that strikes us is, that the Jehovah-god was simply the God of one tribe, and outside the limits of the Jewish race Jehovah was no longer the Jehovah-God. That is the essence of the Jehovah Divinity; he did not embrace the whole of humanity, but only one portion of mankind. Fundamentally this feeling of Divinity has passed over to our own age, and in particular one could see it again during the World-War, when every Nation spoke of how Divine Providence or, as many said, the Christ, was helping them! Each Nation wanted so to say, to go forth under the guidance of Christ, against every other Race. But because one utters the Name of `Christ,' that does not mean that one has met, contacted the Christ; for the Christ is only contacted when in one's whole feeling one turns to that Being Who has the Christ Nature. One may say a thousand times over: “We will fight in the name of Christ;” but as long as one is fighting for one Nation alone, one is giving a false name to that being of whom one speaks, one may call him Christ, but it is a false name. In calling that being Christ, one only means the Jehovah-God. In that War-Catastrophe all the Races fell back into a Jehovah-religion, only, there were a great many Jehovahs; every Race worshipped a God who was honoured quite in the character of a Jehovah; Christ completely disappeared from the consciousness of humanity. One could see in those catastrophic events how utterly Christ had disappeared out of the consciousness of man.

We can also see this in other things. A quite modern scientific civilisation has now grown up. Our modern scientific culture, how far does it extend? Fundamentally, it is limited to what is mineral-physical. Just consider how uncomfortable a modern scientist immediately becomes, if one asks him to speak of anything but what is mineral or physical. As soon as the conversation turns to anything else—for instance, to the principle of life, the modern scientist asserts that one can only explain the mineral and chemical processes in the living. He will not enter into the element of life itself and still less into the element of soul. Thus this modern Science has altogether developed within just that sphere which was not included in the Jehovah religion, in an element foreign to Jehovah,—that of the mineral—physical life. This Science, in order that it might become an element of civilisation, had, as it were, to depend on receiving the Divine Spiritual from quite another side.

In the old Jewish religion when man spoke of any sort of cognition, it was always a Dream-cognition. These prophets who had the very highest knowledge, are described as the Dreamers of prophetic dreams. That is all connected with just this very fact. It was through this Dream-Wisdom that men even comprehended the Mystery of Golgotha itself. But this Dream-Wisdom disappeared. The Mystery of Golgotha was indeed transmitted historically and spoken of in the traditional Church Communities, but a true understanding of it could no longer be found. In place of it, Modern Science grew up into an element which knew not Jehovah, a spiritual-less, God-less element; and, because its understanding could not yet expand to the Christ-element, it developed into that physical mineral element, utterly devoid of spirit.

Now this Science, must to its uttermost particle, again be permeated by a Spiritual element. It is spiritless because it can no longer be Jehovistic. External civilisation has attempted to carry on some sort of religious culture, by means of a religious `false coinage,' as when it gave the name of Christ to Jehovah during the War; but this religious element has been carried on through a sort of religious, `false coinage.' But Science has turned entirely away from the Spiritual; it only gives descriptions of the physical-sensible, because man has not yet been able to press forward to an understanding of the Christ, and at most the old Jehovah understanding still prevails, when men storm against each other as they did in the War; but not when they investigate facts of Nature, for then we have a Spiritless Science, and intellectual Science, devoid of spirit. Thus we are surrounded by a sphere in which the Jehovah element still rules. It permeates us; but we are not aware of it, because it permeates us chiefly through those conditions which are our sleeping-conditions. If, when we withdraw into the element of sleep, we could suddenly wake up outside our bodies, we should clearly perceive around us the spirit-nature under the leadership of Jehovah. Then, as it were, on the waves of a Jehovah-Sea, we should see our dreams coming to us out of this Jehovah element.

Again in our Will, of which I have often told you that we are asleep within it, there again the Jehovah Nature rules. In the whole assimilatory system of man, the Jehovah Nature rules, whereas the feelings arise out of the assimilatory system and permeates the rhythmic system, in like manner do certain feelings emerge, coming out of the Jehovah Sea on the waves like our dreams. But, when we live in that sphere which can become comprehensible to us through our understanding and reason, there Jehovah has no share. When the Moon slowly arises in a dream-like light and pours this dream-light over everything, one might say:—“Man has spread a Jehovah character over the fields of the world.” When however, the Sun arises, shining clearly on every stone, spreading itself outwardly on every object and giving it sharp contours, so that we are able to grasp it with our understanding, then the Sun-nature,—which is not a Jehovah-nature, expresses itself, and we can only permeate that with spirit if we can perceive the Christ-Being, if we so look into this world as to see the Christ-Being in it. Modern Science has had no eye for this Christ-Being, and that which is Not Jehovistic but Sun-illumined, and can be grasped in the sharp contours of the intellect, it has taken up and beheld as devoid of spirit.

Now see, that is the deeper connection. What kind of a sphere is it then, which meets man in the mineral? Now, I told you in the last lecture that on the one side within the sphere of Jehovah, because they have remained at an earthly stage of evolution, Luciferic beings appear when we are present in the Jehovah sphere let us say in sleep, then the Luciferic beings make themselves felt in our feelings and impulses of Will. That sphere which we must dominate with our intellect and which is spread out around us as the mineral spheres, that is a sphere foreign to Jehovah and into that those beings have penetrated, who belong to the Ahrimanic sphere. The Ahrimanic beings however, because Jehovah could not, so to speak, keep them away from Him, have penetrated into that mineral sphere. (lower part of Diagram, blue on white) And so, when we turn our gaze to this sphere, we are every moment in danger of being taken by surprise, to our confusion, because of the Ahrimanic beings. These Ahrimanic beings—I have tried to present an image of this in the wooden group which will stand in our Goetheanum—these Ahrimanic beings can in reality only feel at home in the sphere which surrounds us in the mineral world. These Ahrimanic beings are specially intellectually-gifted beings. That Mephistophelian figure which you see below in our wooden group, that Mephistophelian-Ahrimanic figure is extremely clever, utterly and wholly permeated with intellect. But that which is really Jehovistic, and which lives in the human metabolic system, in so far as it is not affected by the salts or altogether mineral,—with all that is of a fluid-nature, which lives in our breathing in our warmth condition, with all that, these Ahrimanic beings have no direct relationship.

Now, these Ahrimanic beings strive to get into man. Man was created of the dust of the Earth. The mineral element is the true sphere of Ahriman, he can enter that sphere, and feel comfortable there; he feels very comfortable whenever he can permeate us through that which is mineral in us. You secrete salts in your body, and thereby you are able to think; through the deposit of salt, through all the mineral processes valid and operative in you,—you become thinking-beings. Ahriman seeks to enter that sphere, but in reality he has only a part in the mineral. Therefore, he is fighting to get a share also in man's blood, in his breathing, and in his assimilation. He can only do this if he can inject certain characteristics into the soul of man; if for instance, he can inject into the human soul a tendency to a dry, barren understanding which seeks an outlet in materialism, and mocks all truths permeated by feeling. If he can permeate man with intellectual pride, then he can approach man's blood, his breath, his assimilation; then he can, as it were creep out of the salts and mineral in man and creep into his blood breathing and digestion.

That is the conflict being fought from the side of Ahriman in the world, through the very being of man. You see, when Jehovah turned to the Earth and created man out of the Earth in order to evolve him further than he could have done within His own body. He had to create man out of an element foreign to Himself, and only to inoculate, to inspire, his own element into him. In so doing, Jehovah had to take something to His aid, something to which these Ahrimanic beings have access; and Jehovah has thereby become involved, as regards earthly evolution, in this conflict with the Ahrimanic element, which with the help of man, seeks to get the world for itself by means of the mineral processes. As a matter of fact, much has been attained by the Ahrimanic beings in this sphere; because, when man is born into physical existence, or is conceived, he descends, he comes down from the Spiritual psychic worlds and surrounds himself with physical matter. But in the present state of our civilisation and according to the customs of all the traditional Churches, man would like to forget his existence in a Spiritual psychic sphere before Birth. He does not wish to admit it. He would like, in a sense, to wipe out of human life any pre-birthly existence. Pre-Existence is being gradually declared heretical in the traditional Confessions. It is wished to limit man to starting with physical birth or conception, and then to link on to that, what follows after death. If this belief in a mere post-mortem condition, in an after-death condition, were to be finally forced on man, the Ahrimanic powers would then win their conflict; because if man only regards what he experiences between birth and death, and does not look to a pre-existence, to a life before birth, the Ahrimanic element would gradually overpower man from out of his mineral processes. Thereby everything of a Jehovistic nature would be thrown out of earthly evolution, everything which has come over from Saturn, Sun, and Moon, would be wiped away. A new creation would thus begin with the Earth, which would deny everything which had preceded it.

For that reason, the perception which denies pre-existence must be fought with all possible energy. Man must realise that he existed before he was born or conceived into physical life. In all veneration and holiness, he must receive that which was allotted to him from Divine Spiritual worlds before his earthly existence. If he adds to the belief of the after-death condition a knowledge of pre-birthly existence, he can thereby prevent his soul from being devoured by Ahriman. It follows therefore, from what I have said, that (it is necessary that we should gradually take into our speech, a certain word which we have not yet got:—Just as we speak of immortality (Deathlessness) when we think of the end of our physical existence, so we must speak of un-bornness (ungeborenheit) for even as we are immortal, so also we, as human beings, are in reality unborn. But just seek everywhere in civilised language for a practicable word for “Birthlessness.” We have the word Immortal, everywhere, but “unborn” we have not got. We need that word;—it must be just as valid a word as the word immortal to-day. It is just in this that the Ahrimanising of our modern civilisation reveals itself; it is one of the most important symptoms of the Ahrimanising of modern civilisation, that we have no word for this “not-being born.” For, just as we do not fall a prey to death when we `die' as it is called neither do we first come into our so-called `birth.' We must have a word which points clearly to pre-existence. One must not undervalue the significance which lays in the word.

You see, my dear friends, no matter how acutely one thinks, there is something in you, something in man, of an intellectual nature, but the moment the thought is expressed in a word, even the moment the word as such in only thought, as in the words of a meditation, that same moment one word is imprinted into the ether of the Cosmos. Thought, as such, does not imprint itself into the ether of the Cosmos, otherwise we could never become free beings in the sphere of pure thought. We are bound the moment something imprints itself. We are not made free through the word, but through pure thought. You can read now about this in my ^“Philosophy of Freedom.” The word imprints itself into the ether.

Now just consider this. The Science of Initiation knows that it is true that in the whole Ether of the Earth, because in the civilised language there is no word for “Un-bornness” (ungeborenheit), this “Birthlessness,” which is so important for humanity, is not imprinted into the Cosmic ether. Now everything which in such important words is imprinted in the Cosmic ether, signifies for the Ahrimanic beings a terrific fear. The word immortality the Ahrimanic beings can very well bear to find inscribed in the World-ether; they are quite pleased, because immortality means that they can start a new creation, with man, and wander forth with humanity. It does not irritate Ahrimanic beings when they shoot through the Cosmic ether, to play their game with man, and they find that from all pulpits immortality is being spoken of; that does not irritate them, it pleases them. But it is a terrible shock for them if they find the word Un-bornness inscribed in the World ether; it extinguishes the light in which these Ahrimanic being move. Then they can go no further, they lose their direction, they feel as though they were falling into an abyss, a bottomless pit. You can see by this that it is an Ahrimanic deed which restrains humanity from speaking of un-bornness. No matter how paradoxical it may appear to modern humanity that one should speak of these things, modern civilization requires that these things should be spoken of. Just as Meteorology describes the Wind, or Geography the Gulf Stream, so one must describe what is going on around us Spiritually, and how these Ahrimanic beings are permeating our environment; and one must describe how well they feel in everything connected; and with dying, even a negation of death itself is not admitted; and how they are filled with a terrible fear of darkness when one speaks of anything connected with the negation of Birth, with growth and thriving. He must learn to speak scientifically of these things, just as that Jehovah-forsaken mineral-sphere can be spoken of scientifically in our modern Science.

You see, this is in reality, neither more nor less than the conflict with the Ahrimanic powers, which we ourselves must take upon us and finally, whether people like to know it or not, that which is so often brought against Anthroposophical Spiritual Science, is at the same time the fight of Ahriman against that which as Spiritual Science, must ever repeat more and more emphatically what is now necessary for modern humanity.

Of course, my dear friends, when one experiences such things as the recent attacks, is it not obvious that these people themselves do not approach Spiritual Science? I have spoken to you recently of the especially ruthless and ugly attack which appeared recently in Germany, in the decent paper, “Frankfurter Zeitung,” in which that paper indeed took up a really disgraceful attitude. It did indeed accept our rejoinder, but only in order to put before it a whole column of its own nonsensical remarks. These things are all part of those which it is either too lazy or not capable of studying.

You see, my dear friends, if you consider such attacks in the light of what I have told you, in connection with these Ahrimanic beings, you will see through them a little. In scientific circles to-day there are a great number of persons who can apparently think quite clearly. And why, my dear friends? Because Ahriman, who permeates the mineral world, permeates them; therefore, you need not be surprised that these people develop a great deal of intellect and power. That is Ahriman within them, it is far more comfortable to allow Ahriman to think in one, than to think for oneself. A man can pass his exams far more easily, he can become a tutor or University Professor with far greater facility if he allows Ahriman to think for him. And because so many people allow Ahriman to think in them, these attacks naturally come from an Ahrimanic side. These things have an inner Spiritual connection, which we must see through. Therefore, people must not be so foolish as to blame us over and over again, if we are forced with sharp words to beat back that which would fain nullify Spiritual Science from its very roots.

In the November number of the Roman Catholic Hochland an article has appeared, entitled “Three Worlds,” bearing the author's name Hei Lung. It is about the civilisation of our present age and its impulses, and is written from the Chinese standpoint. It does not interest us here to inquire how deeply this essay is rooted in Chinese civilisation or what it signifies as regards that civilisation; what must interest us far more is the fact that it appears within our own European world and sets out to consider the civilisation of our present age from a certain point of view. In the first place it deals with a division into three worlds centering round three significant impulses of culture or civilisation in the present age. The first impulse for civilisation which the author distinguishes is the modern Western civilisation, to which he then opposes the second impulse of civilisation, the Eastern, Asiatic culture. About the third impulse we shall have to speak later. He considers our modern European civilisation from an Asiatic point of view, from the point of view innate in a man whose ideas spring from an ancient civilisation of the Earth and are expressed in the feeling of a human being who stands in the midst of what has until to-day been considered as the Asiatic culture, a civilisation having its source in ancient, gigantic, mighty treasures of wisdom which have now fallen into decadence.

There is a great deal in this man's feelings (and it lives there with deep intensity) of what one may call a devastating criticism of modern European civilisation. The Asiatic of to-day (as one can see also, for instance, in Rabindranath Tagore) speaks from a point of view derived from primeval civilisation; and he speaks from that point of view about the civilisation of modern Europe, and criticises, in a purely negative way, all that our modern Europe has to offer. Listen to the following sentences from the essay and you will see at once what a critical spirit finds utterance in that which resounds to us from Asia concerning our modern civilisation.

“Indeed, the modern European learning has something of a wretched spirit of servility. It has assumed something of the plodding nature of a technical age. It pours into the world as a hair-splitting specialisation, clouded and encircled by thousands of quotations, and steel-clad with statistics and trivial experiments. It no longer possesses any depth, any wisdom, or any life! Its results may be highly valuable, judged by its own standard; but no other valuation is permitted, and anyone who wishes for another is in danger of being considered behind the times—even medieval. It is the same in the economic sphere. There the machine has superseded life, and the competition of industry fills all the gaps with new needs and new ways and means to satisfy them; and so the organisation of society drags on a while longer completely disinherited; and in its midst the broad masses of the people appear quite docile. Yes, the age of world-embracing trade, of never-resting machines, of standing armies, of cinematographs, of machine guns, sky-scrapers, gramophones, and cosmic riddles—finds utterances in the breast of man and cries aloud: ‘All this is subject to me.’ But the angry elements and the human ‘atoms’ echo sinisterly, they give out a sinister echo which expresses itself in the wars and revolutions still taking place to-day. In all the restlessness one hears the cry: ‘All this is tending to destruction.’”

That indeed is a sharp criticism of what has arisen within modern human evolution as the European civilisation. Let us attempt for once to put before us the essential characteristics of this European civilisation. In reality it is rooted in what has been produced (and often described in our lectures) in the last three to four centuries, during which the Natural Sciences have emancipated themselves in a certain sense from the historical tradition and from the religious life of former ages. This modern civilisation is also rooted in the world of modern technics, which has united itself with modern Natural Science. Everything which has sprung up and developed out of human depths manifests a certain opposition towards historical tradition. The personalities who stand at the starting point of our modern civilisation are a characteristic of our European life in this sense.

Let us consider, for instance, such a personality as Copernicus, to whom one has to look back for a great part of what lives in this European civilisation in the direction I have characterised. Copernicus was a Roman Catholic priest, and so he lived in the first place with those ideas into which he was educated as a Catholic priest; but he lived in an age in which, side by side with what his education gave him, something was put into his soul which later developed into the mechanical perception of the heavens of modern times. From this same source has also come what has developed into the mechanical world-conceptions of our recent times, and even the mechanical world-ordering in political and also in the economic life.

While all this took possession more and more of the widest circles of civilisation in the West, it developed in such a way that according to Eastern perception it has only a body and no soul. The soul was altogether lacking. It appeared to the oriental as if everything he sees in the European is to be traced to this lack of soul, this passing over into men's thinking of what is purely mechanical. Whenever he faces a man of the West the Oriental feels himself absolutely misunderstood by the European in his whole feeling, and in everything which he calls his wisdom. Characteristic passages could be quoted again from this article to the effect that Japan has assimilated something of the Western European civilisation and, thereby exposed itself, according to the Eastern view, to a certain danger.

“The Japanese people have indeed exposed themselves to the danger of exchanging their deeply-founded patriotism and ancient knightly chivalry for European piracy and spirit of exploration. Nevertheless that ancient ferment will not at once prove ineffective, which helps to preserve the ancient achievements in the East, and joins together the East of Asia with the South in one Great Unity—I mean, the ferment of Buddhism.”

So what the Asiatic perceives in what comes to him from Europe is practical piracy and the spirit of exploitation. The Asiatic regards the matter in such a way that, with a mechanical view of the Cosmos, with all that has poured into the East in opposition to the older tradition the practical spirit, the tendency to exploitation flows in too. The Asiatic holds that the Europeans have gradually forgotten to carry the element of soul into what expresses itself as their culture or civilisation. The Asiatic has the idea that Europeans no longer knows to-day the meaning of soul. The following words, for example, are very characteristic.

“What then has Europe done?” (He means in recent years.) “Where are now their holiest treasures? Buried, forgotten, pushed aside, or piled up in museums, fully docketed.”

What is really fundamentally true is seen by the Asiatic in very sharp outline. He sees how the European has reached the point of taking treasures that were formerly the very life of Europe but which only had influence on man because they were placed in a suitable architectural setting so that men felt the same spiritual influence streaming to them from the paintings on the walls, and speaking to them our of the architecture—the European has taken these treasures and shut the away in museums, where they remain piled up and ticketed, preserved only as antiquities. The Asiatic feels very strongly that that which was the soul of a former civilisation has been labeled in this way because the European fundamentally no longer knows what soul is in the world, in the Eastern sense. And so the Asiatic sees in Europe pre-eminently lack of soul.

“These people of the East, of this second world, had they holy treasures? Could they dare, when smashed down a dozen times by the combined bombardments of Europe, to act independently and indeed spiritually?” That might be dangerous to European civilisation. The Asiatic asks whether it is worth while to learn this—if one wishes to to be human in the full sense of the word, and does not consider the world only from the standpoint of the bodily mechanisation, but from that of the soul—whether it is really worth while to apply one's interest to that which is, above all, so important to the European.

“In full view of the great walls of the Summer Palace on the Hill of Ten Thousand Delights, there rested one afternoon the widowed Empress of China, nearly 70 years of age. Se sat on a throne covered with golden silk, and it was placed in her favourite spot on the wonderfully artistic marble ship afloat on the great lake. In the middle of all the magnificence around her, there were smashed sculptures, paintings, and glass works of art from the pavilions; and turning to a new lady of the Court, the Empress Tzi-Hei said: ‘That was done by the European soldiers (in 1900), and I did not desire to restore those things and so forget what they teach.’ She was thinking of all those bitter experiences and of how, almost 40 years ago, a faithful State Councillor had described to her the spirit of the Europeans in these words: ‘They have concluded some twenty treaties with China which contain at least 10,000 written characters. Is there in any one of them even a single word referring to respect for parents of to fulfillment of one's duties, a single word which has any reference to the right observing of ceremonies, of duties, of purity, of the development of a right feeling of modesty—which are the four basic sentiments on which our race rests. No, and again no. Everything of which they speak concerns material advancement.’ (Wu Ko Tzu Hei, 1873.) That Empress therefore could not possibly have any respect for the ‘ideal’ side of that European explanation, which was the Christian Missionary's; because as the leader of a State, all her life long, she had heard only of the material advantages which those European powers acquired by their protection of the Missionaries. She had a sharp eye for the whole spiritual backwardness and encroachment of those Europeans who forced themselves on her, although towards the end of her life she learned to value their technical methods, their railways, their mines, their armies and navies; but only as a means to an end. Although often calumniated, she was really a great personality. Every day she devoted the morning hours to her Executive Ministers, listening to advice, asking questions and hearing reports from the vice-regents, examiners and censors and frequently she listened to a very freely spoken and at times uncomfortable judgment.”

Now, that is an Asiatic criticism, and a criticism which would always be given in like manner if we heard it from the mouth of any person who stands to-day in what has remained in Asia as the relics of the old Wisdom. Every Asiatic would naturally contrast the world he sees in Europe with the second world, which is the world he himself possesses and to which he still looks,—not seeing that it is a world which has fallen into decadence; for it is indeed a world which had its starting-point in an Imagination, Inspiration and Intuition incomprehensible to the European, but which has now fallen into decadence. The Asiatic who is an educated man in our sense of the word, always speaks—as Asiatic—in such a way as to make it plain that his feeling is like this: The Earth is the dwelling place of mankind; on this Earth there once dwelt higher beings than those we call man, and they founded a civilisation which human beings took over and lived in. And the Asiatic believes he is still living in that divine civilisation. The Earth has taken over, as it were, the inheritance of a primeval treasure of wisdom which spoke to the whole man, not merely to the intellect, as the Modern European mechanistic culture does. The Asiatic has no interest in what might come of the Earth, apart from the fact that it is the bearer of what has remained as an ancient inherited treasure of wisdom.

Now my dear friends, it must be admitted, the modern European is absolutely lacking in understanding for this whole method of thinking and feeling; that must be admitted.

The modern European reads his Homer and his Aeschylus, and values them in a certain sense; but he cannot take even the very opening words in earnest. He cannot do this, because he is the outcome of our modern civilisation. How can the European of to-day take seriously what resounds from ancient European times? He reads his Homer, and in the very first lines he finds these words: “Sing to me, O Muse, of the wrath of Achilles!” Homer does not say he is relating the story, but the Muse, which means that a Spiritual Being in his own inner being is relating it. The Europeans does not take this very first line seriously, he takes it as a phrase. He regards it, well, just as something that is said. He has no real feeling of how the Greek knew his soul to be used by Divine Beings, who really spoke in his soul; so that when his mouth spoke, it uttered not what his intellect imprinted on his mind, but what a Divine Being was speaking within him. Who is there to-day who understands deeply and earnestly that the Greek, when he sang, felt himself to be the vessel of a Divine Being? How then did the Greek feel? He saw in that Divine Being something which once upon a time fashioned on the Earth a civilisation, formed for beings one has to call men, though of course they were not human in the sense of to-day. The Greek believed that that Divine Spiritual Being still lives amongst mankind and is able to inspire men; but it must not be supposed that it is only a voice in the inner being. Hence that deep opposition that meets us to-day whenever we compare Homer with Aeschylus. Homer sings while letting the Muse sing, Homer sings as the composer of Epic; he sings as a narrating poet. That is connected with the perception that ancient Beings, who once descended from spiritual worlds to the Earth, were still active in man and could sing of what had been and of that whence the Earth proceeded and whence developed everything within which we live. If one is to relate in this very way in narrative form, describing what has produced our present civilisation, one must go back to those divine Spiritual Beings who once descended from higher spiritual worlds and can still inspire men. Herein for the Greek lay the nature of the Epic &mdash the Epic was uttered by Beings who had come over to this Earth from previous incarnations of the Earth.

On the other hand, the Greek felt that something else lived in man, which would only find its real development in the future, something which is, at yet sub-human in man. This the Greek felt to be Dionysian, and through those forms of the Gods he introduced, however lightly, in the Dionysian something of the animal characteristics. That which spoke from the depths of the impulses of human emotion, of human will-power, was felt by the Greek as something which is still chaotic in man; only in future worlds in which the Earth will incarnate, will there be found as tranquil an expression for its being as man now has in his epic, where he can relate in quiet contemplation and observation.

Now that which is the Dionysian element and still forces itself out of man in and animal way,—that the Greek inscribes in his Drama. Therefore we see shining in Aeschylus the God Dionysus, who in a primeval dream of Greece was at first the chief person there;—and round him the chorus developed and sang of all that related to Dionysus. When the Greek looked within himself he could say: “In me there lives something higher than man, something which has come from primeval worlds to the Earth. If I give myself to that, I give myself to something superhuman and I say: ‘Sing to me, O Muse, of the wrath of Achilles.’” Then the Greek turned to the spiritual past from which man has come, and wrote Epics. Then the Greek turned to the future, he saw that which would only develop into man in the future, when the Earth shall be, as it were, superseded by other worlds; he saw that in the Dionysian animal-spiritual form, and he saw it in a state of dramatic agitation and dramatic movement. When he looked at man from outside, he did not speak of the Muse, but of Dionysus, and then he became not epic but dramatic. The really human element the Greek only perceived in Poetry, the superhuman he saw in the Epic, and the sub-human in the Drama, creating the germ for the future. That which was really the human element, rhythmically ebbing to and fro in human nature itself,—that the Greek saw in Poetry. Such was the position assumed by the Greek in this spiritual-physical world, thus did he feel himself related to his spiritual-physical world. On the one hand, the invocation to the Muse must be taken seriously if we really desire to present the thought-life of the Greeks. On the other hand the fact that their original drama did not actually present human events, but the working of Dionysus in man—that again we must take in all earnestness; for we must point out that the Greek spoke somewhat as follows: “If one wishes to regard man not inwardly, but only from without, one must meet the form of Dionysus. Apollo and Dionysus—Apollo the leader of the Muses, the preserver of that which incorporates itself from the past into the present of the Earth; and Dionysus, the agitating desolating germ, which will only attain to clarity in the future.” Those are the two great opposites—Apollo and Dionysus. And between them in the middle the lyric element of the Greeks.

We must therefore, my dear friends, look back to such conditions of the primeval culture of Europe if we are to unite the right feeling with what we see around us to-day, when this feeling of self in the Cosmos contrasts with the Gods of the Past and the Gods of the Future; we must set over against each other this ancient epoch of European civilisation with what lives to-day as the mechanical view of the Cosmos, which the Asiatic so sharply criticises. We must have a feeling for how much such a modern as Goethe was placed, not of course in such a mechanism as we live in now, but in an age nevertheless in which the germ of this mechanism was already developing. We see how Goethe, with every fibre of his soul, longs to turn from this European life to what European civilisation once was. That is what lay in the feeling of Goethe when, in the 80's of the 18th century, he longed for Italy and for what was still there in Italy although in decadence, in order to have a feeling for that out of which European civilisation had sprung.

We must quite clearly realise that although the Asiatic lives in the decadence of that ancient civilisation, yet in spite of the decadence of his own civiisation, he has a clear feeling for what it once was and what it has become. Hence his sharp criticism which works with such intensive shadows; all the time exalting those lights which, according to his view, are still to be seen in the East; for even if they are externally clouded, yet, according to his view, they still have soul. And when he turns to his own soul he feels no need for interests which spring from an admiration of railways, steamboats, cinemas, gramophones, Haeckel's Riddle of the Universe, and so on. No, such thinking about World Riddles is absolutely foreign to the Asiatic, because it all rests simply on the combining of what one's sense organs perceive, whereas the Asiatic still knows as a reality that humanity once received from mighty Spirits that which lived in the soul and made man a human being.

In this connection, my dear friends, man has become very trivial to-day; for it is trivial to believe that what lived earlier in European civilisation was part of an age of childhood, and that that alone is great which European humanity has produced in recent times, especially in the 19th century. To-day when we are living in the age of great decisions, people really ought to transcend that triviality, and raise themselves to the possibility of seeing that it means something that over there in the East, there still are human beings who have in their soul something of the consciousness of Spirit and Soul, and who with a destructive, sharp, biting criticism, look at all those things which to the European comprise his greatness. We ought to realise that this is of significance, as we ought to say: That which lives thus in the Asiatic souls will one day be capable of leading to a European catastrophe,—for, my dear friends, it has a strong impulse for souls. It possesses a strong fascination for souls, because they have been devastated in a mechanical civilisation and cannot raise themselves up to construct something themselves out of the soul and spirit. Those human beings who feel the desolation of the European mechanical life to-day—rather than look to that which could be built up here, they would much prefer to take over from the decadent East the spirituality which has again become necessary to them. Hence they do not want to listen when the words ring across to us from Asia: “What has Europe done? What has become of its old holy treasures? Buried, forgotten, pushed aside, or labeled and piled up in museums. As far as the eye can reach, the Asiatic can only see bad taste in the West. And when Europe recovers and pulls itself together again out of the desert of hate and destruction, and the desert of force that leads to distress and privation, it will probably go on manufacturing, striking, colonising, militarising, gaining more andmore of the entire world, but losing more and more of its own soul.”

And now he goes on to point to something which a European has said. The European who is quoted only carries what he has to say to what I must call a very lazy criticism. Let us hear further: “Or must we expect a new salvation from America? Such a qualified judge as Kühnmann comes to the following conclusion (Germany and America. Chapter 8.) ‘Before 1914 no one knew what America really is, now at last we know. American signifies no progress and no teaching for the moral world. It gives us no new thought of any higher humanity. On the contrary, those sins which cling to modern Europe civilisation appear nowhere so terribly naked and unbounded as in America. That consciousless, blind, self-seeking of gold is the dominating thought. Nowhere does it wear more openly and destructively the garment of hatred, in the hypocrisy which talks of the service of humanity, when all the time what thinks and acts is the cold sense for self-seeking.’”

That was what the Asiatic quoted; nevertheless it is something which—when one feels it, one must say it—springs fundamentally from the triviality of his understanding. Here I must speak sharply. It is simply a bit of professional barking at something which, of course, lies obvious on the surface. Of course it is absolutely justified. It is justified ten times over. But behind his barking there is not that spiritual background which lies behind the Asiatic criticism of modern Europe. That which stands behind the Asiatic criticism of modern civilisation is something which speaks now in just the same way as once Homer spoke of the Muse. It is, moreover, something which gives a power such as once upon a time the Greek dramatist had when, on looking at man from outside, he dramatised his Dionysian emotions. When the Asiatic criticises European civilisation, something from out of the Cosmos speaks in him

That, my dear friends, is what a European should say for himself to-day; and with great intensity he ought to put that contrast before him, which we should be able to feel to-day if we take what lives in our literature, writings, and so-called education, and compare it with an age which believed that earthly-cosmic relationships are declared and related by divine spiritual souls.

And now we can turn to many people who begin, from the spirit of our modern European civiisation, to feel something of what lies within this civiisation. In the same number of this periodical, a number which is composed in a masterly way with reference to what is intended, with reference to something which most human beings cannot as yet see to-day, but which is nonetheless being put into practice by small and mostly demonical coteries, in this same number which, as regards this point, is composed in a masterly fashion, there is also to be found the discussion of a book by Hans Ehrenberg. The essay discussing this book is called Ways and Wrong Ways to Rome. We can see that Hans Ehrenberg in his book The Homecoming of the Heretic: A Guide by Hans Ehrenberg, being a University teacher of the present day, it is in a certain sense a representative personality, and possesses all the characteristics of a University Professor. I myself have learned that, through my own experience of him. Here we see how indignant he became with the desolating barrenness which lives in modern science and modern education. He sees the hopelessness, the unredeemedness of modern science and education. He sharply rejects everything which has appeared in the last of the whole of modern civilisation, and he would like a really religious spirit again to enter into that which comprises our modern civiisation; and he points out the path to Rome. He draws attention to the fact that besides the Epistle of St. Peter, there is the Epistle of St. John, and that to St. John is ascribed the words: “Little children, love one another.” It is very characteristic that the writer who is criticising the book puts by the side of “Little children, live one another” another saying of St. John. He says to Ehrenberg: I know another quotation from St. John: “If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God speed.” There you have a learned man, who is deeply and religiously in Roman Catholicism; and he speaks entirely our of the spirit of Rome, whereas Ehrenberg merely trifles with the Roman spirit. The man who adds the above words to St. John's words “Little children, love one another,”—here I must express myself allegorically—knows that man needs muscles and bones, that he needs not merely muscles and sinews and tendons, but bones. And so, not now speaking allegorically, but in truth, man needs a doctrine, a teaching, a life of ideation which can support him and, on the basis of this life of ideation and of thought—as it were, attached to this life of thought just as muscles and sinews are attached to the bones—he needs love. Love must be attached to that which is the bony skeleton in man's spiritual life, namely the doctrine, the content. It is characteristic of many modern people of the type of Hans Ehrenberg, that they say: “Science contains nothing, science dries us up, it is unredeemed, science leaves our souls cold and dry; what we must cultivate is love.” But, my dear friends, that would mean: We must not look in the human organism for a healthy bony formation, for we cannot see why man needs bones; he would be far softer, more pliable, more adaptable in all relationships if he were rickety. Thus, on the one side we see the mechanism, and on the other that which tries with a certain justice to transcend this mechanism, but which strives for a “rickety” education. For love remains a mere phrase if it wishes to stand in this way, without the background of a spiritual doctrine. In that case it simply springs from the despair of those who, not having the courage for bony system of our civilisation, wish to remain stationary in a rickety civilisation.

In such spirits as the European who longs for the rickets of culture, and the Asiatic in whom still lives something of the strong skeleton of old oriental Wisdom, we can see nothing certain for the future.

The Asiatic looks towards Europe. On the one hand he finds there a mechanical culture, the ethical expression of which, for him, is piracy and exploitation; and on the other hand he finds an expression of what has to link itself on to this, just as the muscles have to be linked on to the solid bones.

When the Asiatic contemplates that, he comes to an extraordinary conclusion, which however in certain circles is propagated with great joy, because—and I must lay stress on this—these circles know what they want. At this point, where I want you to see the tendency towards which all these instructions are running. I prefer to read it word for word. The essay, The Three Worlds, which is written from the Asiatic Chinese standpoint, characterises, as I have explained, the world of the newer European civilisation, the world of the Asiatic civilisation, and it then puts a third world there, which is characterised in the following way,—looking, and calling out, as it were, to Europe what the Asiatic thinks, and what still lives for the future outside Europe. “If Europe is not to die, what must it do?” That is what the Asiatic is asking; and he answers it as follows.

“In reality the synthesis must be the third thing, a third world; and this third world places itself above and between the others, indeed right in the middle of the others without losing its own characteristics, or at least without losing its power for education. It is itself the very oldest, coming from the super-nature of the inspired spiritual world, which has maintained itself for thousands of years in the tiny kingdom of a special people often in bondage, in the midst of a gigantic civilisation, and then as a Christian leaven, transforming antiquity and growing as a mighty tree under which the peoples dwell. That is the world of the Roman Catholic Church, in which that magnificent medieval human being was developed who, in reality, is the one and only harmonious European. The Catholic Church it is which has maintained herself in spite of all attacks; her voice has never been dumb even in the tumult of modern decay, and, as a matter of fact, it resounded as the one and only noble human voice in our age even as the deep tones of the bells resound over the noise and lewdness of the great cities. Where else is to be found the much-questioned judge of world-history? Where else is to be found the world-conscience, where else the guardian of morality? This world alone, the third world—that of the Roman Catholic Church—has seen everything come and go; she alone is the world of authority. Against the world of the East she will take again the conquering path of Francis Xavier and his disciples, which leads to salvation. In defiance of everything modern, she shows that there is more force and self-determination in humility than in all the consciousness of rulers. She knows how to clothe the beggar with kingly worth! She is the religion of magnificence and renunciation, of the harmony of affirmation and denial, of freedom in piety and of bondage in dogma, of Philosophia Perennis, of strict rites, of ceremonies and discipline, combined with a large-hearted understanding of adaptation, the religion that takes care for the social order, the religion of art, the religion of depths of feeling.” Should this world (the third world of catholicism) be anxious as to how it can maintain itself in the modern world? Even children of this Church have been afraid and ask with each Non possumus of Authority: “How can we go on?” “Oh ye of little faith! Have trust, for I have overcome the world!”—not “I have made an agreement with the world.” The harmony is to be sought higher, beyond the first and second world, in the supernatural, in the true super-human of the Divine Son and His Kingdom.

“The less vague the tones, the purer and more liberating will be finally the music of the song, after all dissonaces have come to an end. Oh Felix Culpa! Therefore it is well to work out sharply Thesis, Antithesis, and Synthesis. A full and rich humanity will then result. In life, everything is interwoven, and all these three worlds exist together.”

Thus, my dear friends, what this Asiatic puts forward from the Chinese standpoint as the one and only hope for Europe is the Roman Catholic Church; and in a periodical which, as I have said, is composed in a masterly fashion and springs from people who well know the trend of present tendencies, we find this view advocated,—a fact which of course interests us far more than the actual content as such. We find it said that there exist three worlds in modern times. First there is the world of modern European civilisation which contains no soul. Then there is the old Asiatic civilisation. Europe as it is to-day cannot receive that because these two worlds do not understand each other. But in Europe there also lives the third thing; and that, we are told, is Rome, the Eternal Catholic Church. On that we must build, and to-day one can see many, many Europeans moving towards that goal.

What stands behind all these things is simply not seen by a great number of human beings, because these people are not ready to take their part in what is really working and weaving in our modern world. On the one hand they do not see the demand put upon them by a modern mechanical civilisation that is void of soul. On the other hand they do not see what a gigantic force of destruction streams out of what makes itself felt in Asia, and with what infinite power Rome works at the present times; they do not see with what purposeful forces both these are working. They do not want to see it, because it is too uncomfortable, and because, if they really see the matter clearly it will become necessary to adopt a certain point of view and then to work energetically with body, soul and spirit, in this sphere

We will speak of this tomorrow.

You will have observed from our various studies that a connection exists, even though an inner connection, between a principal being inhabiting a planetary body at a certain period and this celestial body itself. One can consider this link between the human being and all that belongs to the whole earth from most varied aspects. We will study the subject today from a single aspect and thence again form ideas about the actual being of man.

We know, of course, that man goes through his earthly life in successive incarnations, and that these bring him into a more intimate relation with the actual planet Earth than the periods which lie between death and a new birth. The periods that man lives through between death and a new birth represent for him more of a spiritual existence; at such times, he is more withdrawn from the Earth itself than in the time between birth and death.

To be more withdrawn from the Earth or to be more closely connected with it, means, however, from time to time to stand in a certain relationship to other beings. For what we call the regions of the world outwardly perceptible to the senses is, after all, only the expression for certain connections between spiritual beings. Though our Earth may look to physical sight what the geologists imagine, may seem to be only a mineral mass surrounded by a sheath of air, yet in the last resort that is only the outer semblance. What actually appears as this mineral mass is nevertheless the bodily nature of certain spiritual beings. And again what we behold beyond the Earth, shining down as the world of stars, that too as we see it is only the outer sense expression for a certain association of Spiritual Beings, of Hierarchies. It is by virtue of the solid Earth, the firm ground upon which we live between birth and death, this physical external earth, it is through this that in the main we develop our life between birth and death. Through all that shines down to us from cosmic space, that sparkles to us as the star-world and that seems to concern us so little, with this we have a greater connection between death and a new birth. It is more than a picture, it is a reality of deepest significance if one says: Man descends from star- worlds to physical birth that he may pass through his existence between birth and death. We must not think, however, that the appearance of the universe which we have here on earth when we talk of the star-world is the same as what meets our spiritual vision in the period between death and a new birth. That which appears externally to man living upon earth as the star-world is then displayed in its inner being, its spirit-nature. There we have to do with the inner nature of what is outer nature for our earthly existence here. In fact we must say to ourselves: Whether we look down to the earth or up to the cosmos, what meets our sense-perception is always but a kind of illusory picture, and we only reach the truth if we go back to the Beings who underlie this semblance with the different grades of cosmic self-consciousness.

Thus it is semblance, illusion, whether one looks upwards or down: the truth, the essentiality, lies behind the semblance. That illusion meets us above end beneath is connected with the fact that our life between birth and death, on the one hand, and between death and a new birth, on the other hand, is always threatened with the possibility of leaving the path of full humanity. Here on earth between birth and death we can become too closely related to the earth, can unfold an urge to find too great an affinity with the earthly powers. And likewise between death and a new birth we can develop an urge to become too closely allied to the cosmic powers outside the earth. For here on earth we stand too near the external symbolic expression, to what is clothed in physical materiality, we stand here, as it were, estranged from the inner spirituality. When we evolve between death and a new birth we stand fully within the spirituality, we live with it, and again we are threatened with the possibility of being swallowed up, of being dissolved in it. Whereas here on earth we are exposed to the threat of growing hardened in physical existence, between death and a new birth we are exposed to the possibility of drowning in spiritual existence.

These two possibilities are due to the fact that besides those powers that are meant when speaking of the normal orders of the Hierarchies, other beings are also in existence. Just as the elemental beings are to be found in the three kingdoms of nature, just as man exists, as the nearer hierarchies exist of whom a genuine spiritual science says that they are there “according to their cosmic time,” so there exist other beings, who, as it were, unfold their nature at the wrong time. They are the Luciferic and Ahrimanic beings of whom we have often spoken. You will have already realised that the Luciferic beings are essentially those who as they now present themselves should have lived in an earlier cosmic epoch. On the other hand, the Ahrimanic beings as they now present themselves should live in a later cosmic epoch. Retarded cosmic beings are the Luciferic beings, premature cosmic beings are the Ahrimanic beings. The Luciferic beings disdained to take part with others in the age that was appointed to them; they are retarded, because they scorned to take full part in evolution. When they manifest themselves today, therefore, they are revealed as having stayed behind at earlier stages of existence.

The Ahrimanic beings cannot, so to say, wait till a later age in cosmic evolution to develop the qualities implanted in them. They want to forestall the time. And so they harden in their present existence and reveal themselves to us now in the form they should reach only in a later development of cosmic life.

When we look out into cosmic space and behold the totality of the stars—what is this sight? Why do we have this view? We have this special sight, the appearance of the Milky Way, the appearance of the rest of the star-strewn heavens, because it is the manifestation of the Luciferic nature of the world. All that surrounds us shining and radiating is the manifestation of the Luciferic nature of the world, it appears as it does because it has remained behind at an earlier stage of its existence. And when we walk over the solid ground of the earth it is hard and solid because conglomerated within it are the Ahrimanic beings, beings which should only possess at a later time of their evolution the stage that they now provide for themselves artificially.

Thus it is possible that if we surrender ourselves to the sense world by gazing at the aspect of the sky, we make ourselves more and more Luciferic. When in the life between birth and death we have this inclination to gaze upon the heaven, this means nothing actually immediate and direct; it means a sort of instinct that has remained in us from the time before birth or conception when we were in the spiritual world and lived with the stars. We have entered then into too close a relationship with the cosmic worlds and we have retained this inclination—though indeed to surrender oneself to gazing at the physical star-world is not a particularly noticeable tendency of mankind. We develop this tendency when through our karma—which we always draw to us between birth and death—we have too deeply slept away the time between death and a new birth, when we have developed too little inclination to live there in full consciousness.

If we immerse ourselves in the earthly life, on the other hand, that is directly developed here between birth and death. That is the actual Ahrimanic possibility in man's life. The Luciferic possibility is connected with what we acquire through our relationship to the illusory spirit-world; the Ahrimanic relationship which we form is due to our developing too great an inclination between birth and death towards the surrounding physical external world.

If we grow too strongly into a connection with the earth, so strongly that we never turn our thoughts to the super-sensible that lies beyond the merely terrestrial, then the Ahrimanic affinity appears in us.

Now all this has a deeper significance for the whole development of man's being. If between death and a new birth we are swallowed up, as it were, in the spiritual world and then later do not find the right balance between the spiritual and the material world, evolving with too strong an affinity to the extra-earthly, we can gradually come to an earth existence—can come even in the next incarnation to an existence in which we cannot grow old. Such things are now, in this age, reaching a critical point. That is the one possibility that confronts us as a danger—the not being able to age. We can be reborn and the Luciferic powers con hold us back at the stage of childhood, they can condemn us in some way not to become mature. Those people who give themselves up all too easily to an ardent enthusiasm, a nebulous mysticism, who have a disinclination for severely contoured thinking and scorn to form clear concepts of the world, those people, that is to say, who scorn to develop inner activity of soul and go through life more or less in dream—they are exposing themselves to the danger in their next incarnation of not being able to grow old, of remaining childish in the bad sense of the word. It is a Luciferic attack that will break into humanity in this way.

Such human beings would then not descend rightly into earthly life in the next incarnation, they would not leave the spiritual world sufficiently in order to enter earthly life. The Luciferic powers, who at one time formed a connection with our earth, endeavour to unfold instincts in man that would make his earthly evolution come to a stage where men remain children, where they do not grow old. The Luciferic powers would like to bring about a condition where no aged people walked about on earth but only those who spent their life in a sort of illusory youth. In this way, the Luciferic powers would gradually bring the earth planet to the point of becoming one body with one common soul, in which the separate souls, so to say, were swimming. A common soul-nature of the earth, and a common bodily-nature of the earth, that is Lucifer's aim for humanity's evolution. He would make of the earth a great organic being with a common soul in which the single souls would lose their individuality,

I have often explained that the course of earthly evolution does not depend on the mineral, plant, animal kingdoms, which are all, in fact, waste products of evolution, but on what takes place within the boundary of the human skin. The evolutionary forces of our planet lie within the organisation of man. If you remember this you will understand that what finally becomes of the earth cannot be learnt by forming physical concepts, such concepts have only a narrow, limited interest for us. In order to realise what will become of the earth we must know the human being itself. But the human being can enter into a union, a relation of forces with the Luciferic power that has united itself with the earth, and then the earth can carry too few individualised beings; it can become a collective being with a common soul-nature. That is what the Luciferic powers are striving for. If you take the picture that many nebulous mystics describe ns a desirable future state, where they want to merge into the ALL, to vanish in some kind of pantheistic Whole, you will be able to see how this Luciferic tendency is already living in many human souls.

On the other hand, the Ahrimanic beings have also entered into a connection with our earth. They have the opposite tendency. They act above all through the forces that drew our organism, into itself between birth and death, that permeate our organism through and through with spirituality, that is, make us more and more intellectual, imbue us increasingly with reasoning and intelligence. Our waking intelligence depends on the connection of the soul with the physical body, and when this is exaggerated and becomes too strong, then we become too similar to physical existence and likewise lose the balance. The inclination then arises which hinders man in future from alternating in the right way between earthly life and the spiritual life that lies between death and a new birth.

That is the goal for which Ahriman strives; he would hold men back in the coming earthly age from passing in the right way through earthly life and super-earthly life. Ahriman wishes to hold man back from going through future incarnations. He would like even now, in this incarnation, to cause man to live through everything that he can live through on earth. But that can only be done intellectually, one cannot do that in full humanity. It is, however, possible for man to become so clever that in his cleverness he can conceive of all that still may be on earth. In fact, many men have just such an ideal, that is, to form an intellectual concept of all that may yet come about on earth, But one cannot acquire the experiences that are still to be passed through in future lives. In this life, one can only acquire the pictures, the intellectual pictures, and these then become hardened in the physical body. And then man reaches a profound disinclination to go through future incarnations. He positively sees a sort of blessedness in not wanting to appear on earth again.

I have often pointed out that oriental culture has fallen into decadence and Ahriman is particularly able to create this deviation in the decadent East. While the Orientals are inwardly under the influence of Lucifer, Ahriman can approach their nature and implant in them the inclination in a definite incarnation to wish to have done with earth existence and not appear again in a physical body. The Ahrimanic approach is the more easily accomplished since the Oriental is already under the power of Lucifer. It can then even be placed before men as an ideal by certain teachers, who are in the service of Ahriman, that in a certain incarnation, before the earth itself has reached its goal, they should have finished with physical existence on earth.

Certain theosophical teachings have slavishly borrowed various things from the modern decadent Orient. Among these tenets appears one which has never in any way been taken over into our anthroposophical conception, namely, that it even denotes a special grade of perfection for a human being to appear no more in an earthly life. That is an Ahrimanic impulse and one in fact, that can also bring about something of a terrible nature. The earth could reach the point not, as desired by Lucifer of becoming a great unitary organisation with a unitary soul-nature, but of becoming over-individualised. Men would someday reach a stage of Ahrimanic development where they would. certainly die, but the terrible part would be that, after they had died, they would become as like the earth as possible, would continue to cling to the earth, so that the earth itself would become merely an expression of separate individual human beings. The earth would become a sort of colony of the single individual human souls.

This is what Ahriman strives to do with the earth: to make it entirely an expression of intellectuality, to intellectualise it completely. It is absolutely essential for mankind to realise today that earthly destiny depends on man's own will. The Earth will become what the human being makes of it. It will not be what physical forces make of it. These physical forces will die out and have no significance for the Earth's future. The Earth will be what man makes of it.

We are living in a decisive hour of earthly evolution in which humanity can choose one of three paths. One can live in nebulous mysticism, in dreaming, in an infatuation for things of the physical, senses, that is, in going along in a muse—for life in material nature is indeed only musing and brooding—in a sleep condition in which one passes through life without clear ideas. That is one of the tendencies to which man may incline.

A second tendency would be for men to permeate themselves entirely with intellect and intelligence, to gather together as it were everything that intellect can gather together, to scorn all that poetry and phantasy can spread over earthly existence, to turn everywhere to the mechanical and to dried-up pedantry. Men stand today before the decision either to become spiritual voluptuaries entirely sunk in their own existence—for whether one submerges in one's own existence through nebulous mysticism or material desolation is ultimately only two sides of the same thing—or else to consider everything prosaically, to bring everything into a routine scheme, to classify and correlate everything. Those are two of the possibilities.

The third possibility is to seek for the balance, the equilibrium between the two. One cannot speak of the equilibrium in so definite a way as of the two extremes. One must strive for equilibrium by not being too strongly attracted by either, but pass through the two in a proper balance of life, letting the one be regulated and ordered by the other.

This cosmic hour of decision stands before the human soul today. Man can decide to follow the Luciferic temptation and not let the earth complete its evolution, to let the earth resemble the Old Moon, or rather make it a caricature of the Old Moon, a great organism with an individualised dreamy soul, in which the human beings are contained as in a common Nirvana. Or man can become over-intellectualised, give up the common possession of the earth, desire to have nothing in common, but ossify the body and make it sclerotic by permeating it with too much intellect. Man can decide whether to make the body a sponge through nebulous mysticism and sensuality, or make it a stone through over-intellectuality, over-self-sufficiency. And modern humanity looks as if it did not desire the balance between the two alternatives, but wanted the one or the other.

We see on the one hand an ever-increasing expansion of the Western instincts which aim at intellectuality, self-sufficiency, pedantry, and form opinions in such a way that intellectualism is pressed too strongly into the body. On the other hand, we see the danger threaten from the East that men burn up and consume the body. We see it in the conceptions of the decadent Orient and we see it—only another aspect—in the frightful social developments arising in Eastern Europe. The hour of decision has already arrived. Mankind must decide today to find the equilibrium. And the actual task set before man can only be recognised from the depths of spiritual-scientific knowledge. One must study those ideas that can show what possibilities of evolution lie before mankind in two directions, On the one hand we have the merging in Nirvana which has in fact become a “sacred doctrine of the Orient”—though far removed from the ancient conception of Nirvana which meant a striving for equilibrium out of the old clairvoyance. The Nirvana as now conceived by the decadent Oriental is the world of Lucifer. On the other hand, what the modern Western civilisation is striving for—in so far as it does not fill itself with the knowledge of Spiritual Science—is the mechanising of the world, a continuous striving to make the processes of human existence mechanical. Ahrimanising on the one hand—Luciferising on the other hand.

I described lately from a certain aspect the chaotic, unorientated life of recent times and if this should continue then undoubtedly humanity would become Ahrimanised. This process can only be checked if the conception of the spiritual world is brought into the over-intellectual life, the over-individualised human existence completely saturated with egoism. This concept of the spiritual world is needed everywhere, but above all it is necessary for a spiritual impulse to enter the different sciences. Otherwise it will gradually come to the point where the various sciences rule mankind like some abstract authority. Humanity will become totally Ahrimanised by these different sciences which encircle man with authoritative power. It is especially important at the present day when social life problems are so thrusting at human evolution to lift up the gaze to the connection of man with his planetary life.

Within the old religious Faiths man's conception of this connection with the spiritual world is outworn and stunted. It is stunted to a merely abstract intellectual acknowledgment as, for instance, the evangelical Confession threatens to become, or stunted to an external power-principle as the Roman Faith. Those are in fact only other expressions for what is drawing near man to seduce him. It is essential, however, for man to find his inner orientation and to acquire an inner impulse so that the view may be unimpeded of what links him to his planet and through his planet to the whole cosmos. Men must feel again that Geology is not knowledge of the earth. A colossal mineral mass on which are watery oceans and which is surrounded by air is not the earth, and what surrounds us as Milky Way and suns, that is not the universe, The universe is Ahrimanic beings beneath, Luciferic beings above, which appear through the outer sense-illusion, and Beings of the normal Hierarchies to whom man raises himself when through both sense-illusions he comes to the truth; for the actual Beings do not appear in the external sense-illusion, they only manifest themselves through it.

The man of today must recognise this: I can consider the earth. If I am able to interpret what appears on the earth below as the emanation of Spiritual Beings then I perceive what lives in Cherubim, Seraphim, Thrones. But if I am unable to form a spiritual picture of what lives on the earth, if I surrender myself to the illusion of its material appearance, then I remain geologist. I cannot swing myself up to geosophist, then my being becomes Ahrimanised. And if I gaze up to the star-worlds and only form concepts of what I see physically, then I make myself Luciferic. If I am able to read the Spirit in what appears to me in outer semblance. if I can say to myself: Yes, I behold stars, I behold a Milky Way and suns, they inform me of Kyriotetes, Exusiai, Dynamis—Spirits of Wisdom. Powers, Mights—then I find the equilibrium.

It is not a question of talking of cosmic beings as superior to earthly beings, the point is everywhere to penetrate the sense-appearance to the genuine essentiality, to that essentiality with which we as men are really connected. Sense-appearance of itself does not deceive us. If we interpret sense-appearance in the right way, then the Spiritual Beings are there, then we have them. Sense-appearance as such is not deceptive, it is our concept of it that can be deceptive, through our too close relationship with the earthly between birth and death on the one hand, through our too close relationship on the other hand with the extra-earthly while we dwell there between death and new birth.

If man confines himself to what has gradually formed within our civilisation he experiences hardly anything of such views. And our civilisation has totally forgotten that it was once different. People read today even with a certain eagerness what was written about Nature in the twelfth, thirteenth centuries but they do not read it with enough discernment. If they read with discernment they would realise that the time in which man thinks as he does now is only a few centuries old. They would see that people thought differently about things of the outer world in the eleventh, twelfth, thirteenth centuries, even in the fourteenth century; that in the stone, in the earth, they did not see stone, earth, but the body of the divine-spiritual. And in the stars they certainly did not see what one sees today but the revelation of the divine-spiritual. It is only in recent centuries that man has merely a geology and a cosmology but not a geosophy and a cosmosophy! Under the cosmology he would become Luciferised, under the geology he would become Ahrimanised, unless he saved himself by finding the equilibrium through a geosophy and a cosmosophy, And, in fact, since man is born out of the whole universe all this together is needed to give Anthroposophy. Anthroposophy consists of these different “sophies,” cosmosophy, geosophy, and so on. We only understand man aright when we know how to bring him into a spiritual connection with the universe. Then we shall not look for him in a one-sided way in his relationship with light, levity, which would mean servitude to Lucifer, nor one-sidedly in his relationship with gravity, a servitude to the Ahrimanic powers, but endeavour to pour into his will the impulse to find the equilibrium between levity and gravity, between inclining to the earthly and inclining to the Luciferic. Man must reach this balance and he can do so only by again acquiring the super-sensible in addition to his sense-concepts.

Now, still something of a complete paradox: Bring before your soul what has just been said, and how man must know of it so that he can come to a decision in this world-age; assume that one must actually speak of a possible Ahrimanising and Luciferising of the world. Bring this before your soul as a weighty matter for humanity. Then take what you read today in popular literature, what reaches your mind from lecture rooms and other educational institutions, and observe the immense disparity, then you will see what is required if men are to come out of the present decadent life to what is of urgent importance. Serious work in spiritual fields is urgently necessary and this can only be accomplished if one resolves to take earnestly such ideas as we have again discussed today.

Tomorrow we will continue further.

The ideas which we have drawn from various sources concerning man's inclination to the Luciferic nature on the one hand, and to the Ahrimanic on the other hand, have shown us how essential it is for him to find a balance between them. Both tendencies, the Ahrimanic and the Luciferic, are false paths and man must find the equilibrium. Now a question may arise which is a difficult problem of knowledge and conscience for modern humanity. The question is this: how does one find this equilibrium, this state of balance, so that one need not succumb to the Luciferic danger or to the Ahrimanic?

The answer to this question must be given in different ways for the differing periods of human evolution; for we must know how in a particular epoch men are drawn more to the one or the other side. We have a general idea of what attracts man to the Luciferic tendency or the Ahrimanic, but we must bring it once more definitely to mind in relation to our own age.

Since the beginning of the Fifth post-Atlantean period, that is, since the fifteenth century, both the intellectual life and the social life among civilised peoples have essentially changed in comparison with earlier times. Intellectual life has increasingly acquired a character where the human being himself is definitely excluded from a world-conception. Man examines nature, and the greatest progress has been made by modern mankind in natural science. But the characteristic element is this, namely, that the actual knowledge of the human being has not only made no advance through the knowledge of nature, but has in a certain sense been cast out of human knowledge. Man has an excellent knowledge of everything else in the world, but he no longer knows himself. He has studied the stages in the animal kingdom, has founded his evolutionary theory on this, and believes that he understands how the different orders have evolved from the most elementary to the more perfect. He then adds man to the sequence, applying to the human being all that he has learnt about the animals. People arrive at nothing new that would explain the being of man, they seek the elements of explanation within the animal world and simply say: Man is just the highest stage. Nothing particular is said about the human being; he is just the highest stage. And this includes all human characteristics and is said with an instinctive obviousness. The result is that there is absolutely no real knowledge of man.

This particular sort of knowledge prevails not only in the various sciences but has already become accepted in the widest circles throughout the world. It has become something that the man of today absorbs with his newspaper reading. And if he does not absorb it with his newspaper, then in some other way, for in fact it is already inoculated into children at school. This character of modern science has more and more become general property and it fills people with ideas and concepts that constitute their general state of mind. Man reaches a certain consciousness of the world but in this consciousness he himself is omitted, That is the one thing.

The other is modern social life. You need only study the social life that obtained in times that preceded the fifteenth century. The world was filled, so to say, with judgments that were derived from an ancient and honoured social wisdom, and were the property of all men in common. One did not judge for oneself what was good or bad. Nor had one any doubt about it, for one grew up in a social order that possessed a common judgment on good and bad, whether it had reference to the people or to religion. Man decided whether he should do this or that out of this common judgment, out of something hovering authoritatively over the social order.

Much of what was at one time far more intensely established in the social order of humanity, we have today merely in our language, and since our language has in many respects become phrases we have it in the phrase. Just recollect in how many cases and to what an extent people are accustomed to use the little word “one”—“one” thinks so, “one” does this, “one” says this, and so on, although in most cases it is merely a phrase and means nothing at all. The little pronoun “one” really has meaning only in the speech which still belongs to a people in which the separate member has not become such a strong individuality as in our time, in which the words of a single person express with a certain right a common judgment.

The contents of the human soul which are gradually being given by the character of modern science and which have led man to forget himself in his world-conception, lead to the Ahrimanising of mankind in our age. And in social life that which leads man out of a life in common, which, for example, in industry has led him from the old interdependent life of the Guilds to the modern free economy, this leads to the Luciferising of man. Yet both are entirely necessary; both had to arise in the evolution of humanity. For in the earlier knowledge which man gained and which formed the constitution of his soul, man himself was always contained. In earlier times one could not gain knowledge of nature, for example, without at the same time gaining knowledge of man. One could not gain knowledge about Mars without at the same time getting to know in what way Mars has significance for human life. One could not gain knowledge about gold without gaining certain facts about man.

All that was human at that time has been thrust out. In this way one came to a pure concept of nature, freed from everything pertaining to man. This concept of nature had then to be the foundation for modern technics.

Modern technics can only furnish the great triumphs of recent times when it contains nothing but what a man can survey with his pure intellect. Look at any machine, look at any organisation of modern technical life, apart from the actual social life, and you will see that everything is organised in such a way as to exclude the human being from what is actually involved. Modern technology had therefore to have recourse to the expedient, although not conscious of it, of using merely the corpse of nature.

When we construct a machine, we break up the material that will form it, just as nature breaks up the human being when it makes a corpse out of the still animated organism. Everywhere in our mechanism we have the corpses of nature's existence. But man is not born from this corpse of nature of which our mechanical world consists, the world we have gradually produced as technics. He is born out of the nature that lives, that is alive even to the mineral kingdom. To this nature we have added in modern technics another nature, a corpse of nature, After the geological strata of the earth have been formed (see diagram, blue, orange) we have, as it were, superimposed a topmost geological stratum (green) over them, which consists of our machines and no longer contains anything of living nature. We work in the dead part of nature inasmuch as we have added modern technics to what was formerly there.

This is something that makes a shattering impression on a man who considers it in its full extent, particularly when he realises how detached modern mankind has made life, not only through external mechanical technics, but through the technical mode of thought.

Consider something like the end of the war which took place between China and Japan towards the close of the nineteenth century. What took place after the conclusion of peace as the necessary settlement? The Chinese Minister wrote an immense sum in millions on a cheque. This cheque was taken to a bank. Some subordinate official accepted it and purely through Banking procedure the cheque was the occasion by which the Japanese envoy in China received the vast sum of millions which the Chinese Minister wrote upon the cheque. Something took place there in a corpse-like—externally of course—one might say, in a shadowy corpse-like manner. Nothing else has been brought about by it except that the credit of millions which the Chinese Empire up to then had had at the Bank of England had passed over to Japan through the writing and delivering of the cheque. What would it have meant if one had wanted by old procedure to pay these millions of war-damages which were simply credited to Japan through a cheque from China? I will even take the mildest form—paying in cash. What would it have meant if the whole of this money, supposing Chinese money to be what it is now, or was a short time ago, had had to be sent over from China to Japan? Thus, where one still has to do with realities the simplest form shows one what modern life has become relatively rapidly in the last third of the nineteenth century. Man's whole mode of thinking has been taken hold of by such things and has familiarised itself quite naturally. Intellectualism, which in fact Ahrimanises humanity, has become a matter of course.

On the other hand, man has had to experience in social life what has been experienced. Just as he could not have come to pure natural science without intellectualism, he would not have come to the consciousness of his freedom without what he has gone through in the social life. Man has been hollowed out through the nature of modern science. He no longer knows anything of himself, he cannot understand the being of man. But on the other hand there has arisen in him the greatest strain and tension, the great demand upon his being to act from his own original impulse, for man is to act as a free being.

If one wants a symbol for what has really come about one can only say this: Man has increasingly lost the fulness of his being and become a total cipher, a blank in his own eyes. For modern natural science contains nothing of man. He has become gradually a total cipher and now in the cipher the impulse of freedom must stream out (see diagram).

That is the discord in modern man. He is to be free, that is, find the impulses of his nature and his actions within himself, but when he tries to penetrate to where these impulses are to arise and understand them, he finds a blank, a cipher, he is inwardly hollowed out. It is necessary for this to have come about, but it is also a necessity for modern humanity to come out beyond it again. For in this freedom lies the Luciferic danger unless one finds the equilibrium, and in the modern scientific life lies the Ahrimanic danger if one does not reach the state of balance.

How does one come to the state of balance? Here we must indicate something that might be called “the Golden Rule” of modern Spiritual Science—that is good. Science had to arise in modern evolution, but it must be widened. It needs a knowledge of the human being, and this can alone be brought through Spiritual Science. It is no knowledge of man to dissect him and take the brain and the liver and the stomach and the heart, for then one only gets what is also to be found in the animal kingdom but in a somewhat other form. All that is of no real value for the knowledge of man as such. Only the knowledge of man gained from Spiritual Science has value. The moment one knows that the human being with his actual ego is rooted in the will, that his will-filled ego represents his actual earthly spirituality and that this in the earthly realm makes use of the metabolism, one has an essential fact from which one can proceed to study the human metabolism and its specification throughout the organism. One comes from the spiritual element to an understanding of the human bodily nature. One must learn to know the rhythmic system and how it is expressed in the shaping of the course of the breath, the course of the blood, and one must break with the superstition that the heart is a pump which somehow drives the blood through the organism like a flood. One must learn that the Spirit is at work in the blood-circulation and that therefore rhythm there lays hold of the metabolism, causes the blood-circulation and then, in the course of human development, in the very embryo, plastically moulds the heart out of the blood-circulation, so that the heart is formed out of the blood-circulation, out of the spiritual. If one then learns to know how in the nerves-senses-system the life of concepts breaks down again the metabolic process, if one recognises the nerve as something that is left behind from the conceptual life, then one sees into the human being in a way in which one cannot penetrate the animal, for in the animal all these things are quite different.

The materialist imagines that here is a nerve (see diagram, red) and this nerve produces something as a picture. No, that is not the reality. In reality the conceptual life proceeds, and while it proceeds it destroys the organic matter, creates, as it were, a groove of waste matter within the nerve (black). That is a deposit created by the life of concepts, something excreted from the organism. And the nerve is the excretory organ for the conceptual life.

In the materialistic age people have used a materialistic comparison—that the brain excretes thoughts as the liver excretes gall. That is nonsense, for the reverse is true. The brain is excreted by the thoughts, separated off continually and continually replaced by the metabolic organism. A modern scientific man will not be able to find anything right in such an idea; he will say that it all refers equally to the animal, the animal has a brain and such and such organs, and so on. This shows. however, an ignorance of himself; anyone who speaks like this of man and animal makes the same mistake as a legislator would make if he had all the razors to be found at all the barbers of a town carried to the restaurants, since he connected with a knife solely the idea of eating and concluded that an instrument formed in a certain way could only have one purpose.

The important point is to recognise that the organ in man does not fulfil the same service as in the animal; moreover the whole mode of observation which I have just employed in its most elementary elements has not at all a similar meaning in the case of the animal. It is precisely the knowledge of what man possesses out of the spiritual as material organs that is so immensely important; this concrete self-knowledge is the essential point. All the idle talk and chatter of the various mysticisms of today which proclaim that man must grasp himself inwardly, all this dreaming is nothing; it leads not to a real self-knowledge but only to an inner pleasant feeling of wellbeing. Man must study with patience and industry how his different organs are plastically formed out of the spirit. Genuine science must be based on the spiritual. One must take man as he stands before us and imitatively model him plastically, as it were, out of the spirit. That is the one thing.

While humanity lives today as it does, letting authoritative sciences issue from the various establishments, there exists in the spiritual worlds a sacred decree; external science must be supplemented by the science of the knowledge of man' It will be disastrous for mankind if it receives only external science, The Mysteries existed in ancient times in order not to let anything harmful approach man, but that is not compatible with the modern spirit. Mankind therefore in its conscious members must care for what was formerly cared for by outside powers. Those personalities who have come to understand something of these things must take care that the different sciences cannot cast their shadows, by confronting the shadows, which would darken humanity, with the light of a real, genuine, concrete self- knowledge of man. Sciences without this self-knowledge are harmful, for they Ahrimanise humanity-, Sciences with the counterpart of human self-knowledge are beneficial, for they lead mankind in reality to what it must reach in the immediate future. There should be no science which in one respect or another is not brought back to the human being. There should be no science which is not followed up right into the inmost being of man, where, if it is thus followed up, it first acquires its true meaning.

Thus, through this actually concrete self-knowledge one arrives at the equilibrium that the sciences have destroyed. Present-day man is for the most part not in the least interested in what sort of being he is in the world. If he wants to be particularly profound he lets himself “prattle” about being some sort of little god or the like—without having any real idea of the god. It is of little interest to him, however, how his individual human form is formed out of the whole universe.

The social life becomes Luciferic if it leads purely to the promotion of freedom inside that which has become nil, blank. Man will not be a nil to himself if he comes to a real self-knowledge, for then he will know how the whole structure of the universe creates an image of itself in what is within his skin, how every human being carries inside his skin a product of the whole world, The impulse of freedom is brought to equilibrium in the social life if we learn what underlies the world as spirit, if we get beyond the merely material view of the world which is characteristic of the development of knowledge during recent centuries.

Man has been lost. The outer world has become empty of man. In external astronomy we observe the sun, the planets, the fixed stars, the comets; they seem to pass through space as some kind of objective bodies. We seek their laws of motion. There is nothing there of man. Read my “Occult Science” and bring before your mind the description given there of world evolution. Directly you read of Old Saturn you are reading nothing described by modern astronomy, but at once you read of what appears as the first rudiments of the human being. In the description of Saturn is contained all that existed as the first rudiments of humanity during the Saturn evolution. With the history of world evolution you follow at the same time the whole of human evolution. Nowhere do you find there a world devoid of man. What you yourselves are is to be found described stage for stage in the evolution of the world itself.

What is the consequence? If you go into what modern science gives you about some sort of ancient mist which then conglomerated into a ball from which our present world is supposed to have arisen, but in which the human being cannot be found, you have nothing human in it at all, it all remains purely intellectual. You find something there that can interest your head, but it does not grip your whole nature. Your whole human being can only he gripped by a knowledge which contains this human being. In fact it is only the indolence of modern man, who, when he takes in something, is not at all accustomed to develop feelings and will-impulse as well. If someone reads this evolution of Saturn, Sun, Moon to the Earth and then further reads the perspective for the future, it is indolence if, in spite of its all being given in pure concepts, he does not feel stimulated in his feelings, if he does not feel; There I stand in the world, there I am together with this whole world, there I know myself to be one with this whole world!

This knowledge of oneself as being one with the world distinguishes the knowledge of the world given through Spiritual Science from the view of the world that obtains today. But let that permeate the men of today in whom it is lacking, let men be filled with the consciousness of belonging to the whole world, then a social spirit can emerge that can lead men forward. Whereas what has arisen and could indeed lead to the claiming of freedom, but gives no feeling of responsibility, this has only brought men to the point of producing the chaos in which we are now living. Luciferising can only be prevented if men recognise their position in the cosmos, if they penetrate not only the physical nature of the cosmos, that which is given to the senses, but the spiritual element as well, feel themselves as spirit in the spirit of the universe. This realisation of man's connection with the spiritual world gives rise to real social feeling, it enables man to fructify the social life on earth.

What the feeling of freedom has produced in man's social life has led above all to Luciferising, though modern men may feel nothing of it. But in the spiritual world in which we are all the time rooted, there stands again a sacred decree which proclaims to man: You must not allow the impulse of freedom to remain without a feeling of the cosmos! Just as the knowledge of man must be added to the external sciences, so must cosmic feeling be added to what has evolved as social life in our time.

These two, knowledge of humanity and feeling with the whole universe, give man equilibrium. And this he can find if in the most modern sense he really grasps the Christ-Mystery, grasps it as Spiritual Science can give it to him. For there we speak of the Christ as a cosmic Being Who has descended to earth out of the infinities of the universe. We learn to feel cosmically and must only seek to give this feeling a content. This we can do only through Anthroposophy, otherwise the Christ-concept too is empty for us. The Christ-concept becomes phrase unless it becomes something through which we understand the cosmos itself, humanly.

Just feel how from a universe that contains the Sun described by modern Astronomy and the spectral-analysis described by modern Physics—feel how from such a universe the Christ could not have descended to earth. One who adheres merely to this description of the cosmos as knowledge, can attach no meaning at all to any true, real Christ-Being. Such a Christ remains empty or becomes such as Harnack imagines. To learn to know and to feel the Christ today as Cosmic Being one needs the history of evolution that looks for man through the Saturn, Sun, Moon periods. There, where the human element is within the cosmos, one finds also the knowledge which permits the Christ to come forth from the cosmos. And if one learns to know how man's material part, what lies within his skin, is created out of the spiritual, then one learns to know him in such a way that one learns to know the Mystery of Golgotha, the incarnating of the Cosmic Christ in the individual man. Such a human being as modern science—from mathematics to psychology—can describe would find it impossible to imagine that the Christ had in any way incorporated in him. In order to understand this one must come to real self-knowledge. There is no Christianity today which can be accepted by the modern mind except through the self-knowledge and the cosmic knowledge of man which are given by Spiritual Science.

The nature of these connections can be discovered throughout our anthroposophical literature, and they should be compared with what is essential in our time for the progress of mankind. What people have received up to now in various ways from education and custom, they like to have on the one hand as a sort of shadowy abstract knowledge for Sunday, but would then prefer to regard the rest of life as quite apart from this knowledge—not basing their life on it. Any deeper need of the soul is met by the Sunday pulpit, any external requirements, by the State. Both are accepted traditionally and no thought is given as to where one must come if this traditional acquiescence were to continue.

I have constantly and from very many aspects pointed out the gravity of our time. Today I wished to indicate how the whole course of scientific life must not be pursued further unless every science is illumined by self-knowledge, and how social development must not be tolerated unless a cosmic feeling is introduced, a conception of the universe in which the human being is present in the conception itself. It is characteristic of Anthroposophy that when we study it we perceive the whole universe in the single human being and when we contemplate the world we find that everywhere it contains man.

Such things are no doubt reminiscent of Inspirations and Imaginations which humanity has had in the past, but they are not renewals of an external kind, they are drawn forth from the consciousness to which mankind is actually summoned today out of the spiritual world itself. What man sees around him in this physical world does not simply happen of itself. Man is standing within the spiritual world just as he stands as physical organism within the physical world. And something is happening, something is going on in this spiritual world in which he stands. According to what man is has he a meaning for the events of the spiritual worlds.

Let us suppose that someone only considers what goes on around him in the physical world; at most he pays a certain heed to a traditional faith which, however, has no relation to the world and only talks abstractions, and that this man now engages in traditional science, He can pursue this science, empty as it is of man, he can fill his soul with it as millions and millions today cram themselves with it more or less consciously. In this way, however, men stand likewise in a world of the Spirit, for cramming ourselves full with this science is of significance too for the spiritual world. What significance has it for the spiritual world? If that goes on in the same way then Ahriman reaps his reward. For he is the spirit who slinks eagerly round modern educational establishments and would like to keep them as they are; for that serves his interests. The Ahrimanic being, this cold ossified, bald-pated Ahriman—to speak figuratively—slinks round our modern educational centres and would like them to remain as they are. He will certainly lend his assistance if it is a matter of destroying something like this Goetheanum.

On the other hand, in the social life in which men establish their earthly claims without a feeling of the cosmos, and inasmuch as they only speak of these earthly claims without being penetrated, inflamed and inspired with the cosmic consciousness—here actually the Luciferic beings come into their own. There we see how Lucifer lives. I cannot here use the picture, which is a picture but yet is born actually from genuine Ahrimanic concepts, the picture of the ossified, slinking, bald-pated Ahriman, who slinks round educational institutes and wants to preserve them as they are. This picture would not apply to the nature of Lucifer. But another picture would apply: Let opinions be expressed out of mere egoism, with no feeling of the cosmos, even with good will and well-meant social intentions, then the true nature of Lucifer breaks out from what is being expressed. With the social demands that are promoted in the world without cosmic feeling, man spits out of himself what then becomes the beautiful Lucifer. He lives in men themselves, in their stomachs, ruined through the social mis-instincts—understood spiritually—in their ruined lungs, there lives the Luciferic source. It wrests itself free, man spits it out of his whole being and hence our spiritual atmosphere is filled with this Luciferic nature—filled with social instincts that do not feel the connection of man with the cosmos. The bald Ahriman, lanky, skeleton-like, haggard, slinking round our abstract culture on the one hand, on the other hand that which extricates itself slimily out of man himself and assumes the semblance of beauty by which man is deluded, these are pictures—but they are the realities of our time. And only through self-knowledge and only through a feeling of the connection of man with the cosmos does man find the balance between the ossified and the semblance of beauty, between the bony Being and the slimy Being, between that which slinks round him and that which wants to extricate itself out of him. And this equilibrium must be found. The fruit of the culture, the civilisation of modern times, is, in fact, nothing else than what one could call the marriage between the bony and the slimy. Man is living his life in such a way that civilisation is entering on the Spengler-prophesied downfall. As a matter of fact, Spengler could only describe the world in the way he does, for he has before him the world that has arisen out of the marriage of the bony with the one covered with slime. But man must find the equilibrium.

The times are grave, for man must become man. He must learn how to get rid of the bony as well as the slimy and become man, become man in such a way that the intellect is permeated by the heart and the heart warmed through by the intellect. Then he will find the equilibrium. And then in fact man will neither sink into—speaking spiritually—slimy mysticism nor bald-pated science, but will open himself to what is man, what I perhaps may call, after having characterised it, the Anthroposophical. That stands in the middle, the truly human, the Anthroposophical, it stands really in the midst between these two opposites into which civilisation has gradually come. The Anthropos is in truth when he really manifests his being, neither the ossified nor the slimy; he is the one who holds the balance between the intellect and the heart. That must be sought for.

What must be grasped today out of the very depth of human and cosmic existence, you will understand when you think over the two pictures which I have set before you, purely as pictures. They are meant as pictures, but as pictures that point to true realities.

We will speak further of this.

From the whole character of these presentations of anthroposophical Spiritual Science you will see how essential it is to understand that in the various spheres of existence different Spiritual Beings have inserted themselves, taking part in the work of those spheres, giving force and direction. It is necessary that humanity in our present age should be fully alive to the knowledge of this—that different spheres of existence are guided and directed by different spiritual Beings; for our civilisation has in the course of recent years lost this consciousness of the presence of concrete Spirit in life. In general, people will willingly talk of the Divine permeating everything, but such talk does not help to an understanding of the world which can provide a sufficient basis for life. It is, of course, quite true that in the last resort, every recognition of the spiritual must tend towards a unity: but if one perceives that unity too soon, one simply loses all real insight into the course of world-happenings. It is necessary, therefore, to leave off speaking in general in such an abstract way about the Divine, and learn to know the concrete spiritual guiding Beings in Nature and History, as we have done over and over again in the course of time. It is from this point of view that I should like to point today to certain really important and significant things at the basis of the constitution of our world.

I pointed out in the last lecture that certain Beings find themselves together in the world for the purpose of building up and animating man, but that they find themselves in conflict. The old truth of the opposition coming from the Luciferic and Ahrimanic spiritual forces—this we put before our souls in the last lecture from a certain point of view, and now we will look at the matter once more from another aspect.

If we take our modern civilisation, which is now involved in such catastrophic events and manifests in such decadent forces, we shall find that what is essentially characteristic of it is the extension of intellectual thinking throughout the whole of humanity. One must really try to acquire an insight into the quite different constitution of man's soul throughout civilised Europe seven or eight centuries ago. It is intellectual thought which today is so prevalent everywhere, which permeates the entire soul-life of man and, from a certain aspect, will still continue to permeate it. The point now is that one must seek to unite with what is externally comprehensible concepts that belong more to the soul and spirit; for it is well if, from the aspect of the spirit, one really seeks to grasp and permeate external and material existence itself.

That which underlies thought in our organism consists in purely mineral processes that take place within us. Please understand me aright; those processes in us which are specifically of a human character, and those which we have in common with the animal and plant-nature, these are all connected only indirectly, and not directly, with the fact that we have become intellectual thinking human beings according to the modern idea of the development of nan. The fact that we have in us a firmly consolidated mineral constitution gives us the capacity for intellectual thought.

When we look at all those kingdoms of nature which are outside us in cosmic space, and which are also within us, we must say: Let us first of all contemplate the sphere of Warmth, of the warmth-Ether; we carry the effect of this Warmth-Ether in our own blood, and the activity of our blood consists essentially in the fact that our blood, aa the carrier of warmth, guides these warmth-processes through our entire organism. Now our intellectual thinking does not depend in any way upon what happens in the sphere of warmth. Thus, when we consider the warmth-processes in the cosmos, we can say: These warmth-processes are also continued within the skin of our organism; but that which meets us in the cosmos as warmth-processes—and specially meets one who is able to regard the cosmos in the condition when it showed itself exclusively in warmth processes, during the Saturn evolution—none of that stimulates us to intellectual thinking. Then if we look to the kingdom of the Air, there too we find events taking place; these processes are continued in our organism through our breathing process; but that again has nothing directly to do with our intellectual thinking.

As a third sphere we can look to the phenomenon of water; we see outside in the cosmos the processes in the fluid sphere. These too are continued in our metabolism, in so far as it occurs in the fluids. Outside in nature we see the circulation of fluids, and in ourselves too we see a kind of circulation of fluids. All that takes place in us in that way has again nothing to do with what is our intellectual thinking. But when we look out into the cosmos and see how water condenses to ice, how certain mineral substances are deposited as sediments, how stones and crystals take form—in short, when we consider the processes of the mineral sphere and their corresponding processes in our own organism, then we find that the mineral processes in us have to do with all that finally culminates in our intellectual thinking. We, therefore, as human beings, are incorporated into the cosmos in these various spheres; but if we were only incorporated in all these different spheres without being involved in any special degree with the mineral kingdom, with those forces which appear in crystallisation and in the deposits of salts, and which meet us in these manifestations in the external world, we should never have become the thinking beings we have become, especially since the middle of the fifteenth century. It is an absolute fact that since the middle of the fifteenth century, it is this working of the mineral forces in the human organism that has become predominant. Previous to that, other forces, those of water, air and so on, were dominant to a special degree in man. Hence intellectual thinking was not then the most significant element in human activity.

Now, in everything which surrounds us in the various realms in which we live, the realm of solid earth, of flowing water, of air and of warmth—for a moment we will disregard the higher kinds of ether—in all these are working divine spiritual beings. These realms consist not only in what we call material world-forces and entities, but they are all permeated by different spiritual beings. I will therefore make a diagram to represent this important fact in our connection with the cosmos. Suppose I sketch here (see diagram) the realm of the mineral world (black); I will then here characterise the realm of the water (red), the realm of the air here (blue), and then finally the warmth-ether (reddish-violet).

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Now this is the characteristic of all those spiritual beings whom the pre-Christian age—and especially pre-Christian Judaism—conceived as standing under the guidance of Jahve or Jehovah, and who were regarded by the Hebrew initiates as belonging to the Realm of Jahve or Jehovah. They extended their dominion essentially over the three first realms—warmth, air, water. And so if I am to draw that region in the cosmos that was under the rulership of Jehovah, I must say: It is this region (the three upper layers). It was really the case that the Jehovah rulership embraced the realms of Nature as we have enumerated them, with the exception of the physical-mineral realm. You must be quite clear that when in the ancient Jewish writings, reference is made to the Divine, this always refers to the Jehovah realm of warmth-ether, air and water. That was a deep initiation-truth of the pre-Christian age, and is very cleverly indicated in the story of Creation. One has merely to understand the meaning of the Bible words aright to see how this is plainly brought to expression. Jehovah betook himself, so to speak, to the earth, and formed man out of the dust of the earth. He took that which was not his own kingdom, for the forming of external man. The Bible expresses that fact quite clearly. As I have said, in the pre-Christian Jewish initiation, it was known as an initiation-truth that Jehovah did not form external man out of his own sphere of power, but turned to the earth, and from out of the earthly dust, which was foreign to him, he formed the human sheath which could not come from his own kingdom. Then he breathed into it that which comes from him—the animal soul, the Nephesch. That it is which he gave forth from himself and it came from the three realms over which he ruled. The superficial Bible investigators really do not, for the most part, understand what stands in the Bible at all. If one understands the Bible, one sees that it speaks with extraordinary exactitude, one only has to take its sentences quite exactly. “Jehovah formed man out of the dust of the earth,” that means out of the mineral kingdom foreign to him, and then he gave to man out of his own sphere the breath of the soul. Thus, what lives in man as an emanation from Jehovah is indicated when it is said that Jehovah breathed the living Odem into man.

Man developed, and as he evolved further in the mineral kingdom, he developed in an element foreign to Jehovah. And it was that kingdom which then, in more modern times, since the fifth post-Atlantean epoch, became especially dominant in man, because it formed the basis for his intellectual civilisation. We can say, therefore, that as long as the intellectual civilisation was not predominant in man, so long could a rulership prevail such as that of Jehovah. Then, however, the mineral nature began to make itself felt, from the founding of Christianity up to the beginning of the fifth post-Atlantean epoch. Humanity had then to be helped from another side. Now you can see how necessary it was for man at the time when the mineral nature became so important to him that he should receive the Christ Impulse, because the old Jahve or Jehovah-impulse was no longer sufficient.

You must connect what I have just told you with certain definite facts. Just consider the fact that man would not think intellectually, with a fully waking consciousness, if he were merely subject to the Jehovah influence, which has no influence on his mineral nature. And so, if we wish chiefly to consider the activity of Jehovah in man, we must not look to what is in our external intellectual culture, but to what expresses itself in our dreams. That which is dreamt, which does not pass into sharply contoured intellectual concepts such as can be grasped by the soul but is dreamt—that is our Jehovah-life. Everything which moves in the fluidic elements of the more fantastic or imaginative nature, everything which can be compared externally with the Moon-influence on man, that is his Jehovah-nature. Opposed to the Jehovah-nature is man's clear-cut thinking; but that he owes to the circumstance that there are salt deposits in him, that there is in him a mineral activity.

Now just consider the fact that, fundamentally, the old Jehovah religion lost its significance with the Mystery of Golgotha. It had lost its significance because the time had come in the evolution of man when the mineral nature became predominant in him. But when the Mystery of Golgotha appeared, there was still enough left of the ancient Dream Wisdom through which it could be understood. And those persons who had somewhat transcended the ancient Dream-Wisdom and who through various kinds of initiation had, like Saul (Paul), already attained some intellectual culture—for them a special influence was necessary, such as Paul received through the Event of Damascus, in order to grasp the Mystery of Golgotha. It is of great and deep significance, that in the Christian tradition we are told that in order to understand the Mystery of Golgotha it was necessary for Saul, who had in a certain sense been initiated before the Mystery of Golgotha into the Hebraic Mysteries—it was necessary for him that he should be carried away into that knowledge which did not work in sharp contours, but which expressed itself in the more flowing element of the dream; for it was in this way that Paul experienced the certainty that Christ had been present in Jesus through the Mystery of Golgotha. With the old Dream Wisdom, it was still possible to grasp something of the Event of Golgotha, and if, through a special influence ouch as was the case with Paul, a man was snatched into that Dream region, he could then understand the Mystery of Golgotha. But now the old Dream Wisdom more and more decreased; it only remained in man's dreams, and even there in a completely decadent form. As the fifteenth century approached, the culture of Europe was tending increasingly to the purely intellectual element; and under the influence of this intellectual element our modern natural science has developed.

Now consider the following. The old Jewish religion must not be grasped merely with reference to the external words—that would only be a materialistic understanding of religion; we must grasp it in its inner spirit. As an historical phenomenon the point that strikes us is that the Jehovah-God was simply the God of one people, and outside the borders of the Jewish people Jehovah was no longer the Jehovah-God. That is the essence of the Jehovah Divinity; he did not embrace the whole of humanity, but only one portion of mankind. In fact, this perception of God has passed over to our own age, and in particular one could, see it again during the World War when every nation spoke of how Divine Providence or, as many said, the Christ, was helping them. Each nation wanted, so to say, to go forth under the guidance of Christ against every other. But because one utters the Name of `Christ', that does not mean that one has met, has contacted, the Christ; for the Christ is only contacted when in one's whole feeling one turns to that Being Who has the Christ Nature. One may say a thousand times over: “We will fight in the Name of Christ”; but as long as one is fighting for one nation alone, one is giving a false name to the Being of Whom one speaks; one calls the Being Christ, but one means only the Jehovah-God. In the great catastrophe of the War (1914-1918) all the peoples fell back into a Jehovah religion—only, there were a great many Jehovahs; each people worshipped a God who was honoured entirely in the character of a Jehovah; Christ completely disappeared from the consciousness of humanity. One could see in those catastrophic events how utterly Christ had disappeared out of the consciousness of man.

We can see this also in other things. An altogether scientific civilisation has now grown up. Our modern scientific culture, how far does it extend? Fundamentally, it is limited to what is mineral and physical. Just consider how uncomfortable a modern scientist immediately becomes if one asks him to speak of anything but what is mineral or physical. As soon as the conversation turns to anything else—for instance, to the principle of life—the modern scientist asserts that one can only explain the mineral and chemical processes in the living. He will not enter into the element of life itself, and still less into the element of soul. Thus, this modern science has developed entirely within just that sphere which was not included in the Jehovah religion, in an element foreign to Jehovah—the element of the mineral physical. This science, in order that it might become an element of civilisation had, as it were, to depend on receiving the Divine Spiritual from another side.

When one spoke among the ancient Jews of any sort of knowledge, it was always a dream-knowledge. The Prophets who had the very highest knowledge are described as the Dreamers of prophetic dreams. It is all connected with just this very fact. It was through this Dream-Wisdom that men even comprehended the Mystery of Golgotha itself. But this Dream-Wisdom disappeared. The Mystery of Golgotha was indeed still transmitted historically and spoken of in the traditional Church communities, but a true understanding of it could no longer be found. In place of it, modern science has grown up in the element foreign to Jehovah, a spirit-less, God-less element; and, because its understanding could not yet expand to the Christ-element, it developed entirely within that physical mineral element—utterly devoid of spirit.

Now this science must, to its uttermost particle, again be permeated by a spiritual element. It is empty of spirit because it can no longer be Jehovistic. External civilisation has attempted to carry on some sort of religious culture by means of a religious `false coinage,' as when it gave the name of Christ to Jehovah during the War. But science has turned entirely away from the Spirit, it gives descriptions of the physical-sensible alone, because man has not yet been able to press forward to an understanding of the Christ. At most the old Jehovah understanding still prevails when men storm against each other as they did in the War; but not when they investigate facts of nature, for then we have a spirit-less science, an intellectual science devoid of spirit. Thus we are surrounded by a sphere in which the Jehovah element still rules. It permeates us; but we are not aware of it, because it permeates us chiefly through those conditions which are our sleeping conditions. If, when we withdraw into the element of sleep, we could suddenly wake up outside our body, we should clearly perceive around us a spiritual nature, under the leadership of Jehovah. Then, as it were, on the waves of a Jehovah-Sea, we should see our dreams coming to us out of this Jehovah element.

Again in our Will—I have often told you that we are asleep within it—there again the Jehovah nature rules. In the whole metabolism of man, the Jehovah nature rules. As feelings arise out of the metabolic system and permeate the rhythmic system, so do certain feelings emerge, coming out of the waves of the Jehovah-Sea—like our dreams. But when we live in that realm which can only become comprehensible to us through our intellect, our understanding, there Jehovah has no share. When the Moon rises slowly in a dream-like light and pours this dream-light over everything, one might say: “Man has spread a Jehovah character over the fields of the world.” When the Sun rises, shining clearly on every stone, spreading over every object and giving it sharp contours, so that we are able to grasp it with our understanding, then the Sun-nature—which is not a Jehovah-nature—expresses itself. We can only permeate the world with spirit if we can perceive the Christ-Being, if we so look into this world as to see the Christ-Being in it. Modern science has had no eye for this Christ-Being. That which is not Jehovistic but Sun-illumined and can be grasped in the sharp contours of the intellect—this has been seen by modern science as devoid of spirit. That is the deeper connection.

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What kind of a realm is it, then, which meets man in the mineral? Now, I told you in the last lecture that on the one side, within the realm of Jehovah, because they have remained at an earlier stage of evolution, the Luciferic beings appear. When we are present in the Jehovah sphere, let us say in sleep, then the Luciferic beings make themselves felt in our feelings and impulses of Will. That realm which we must dominate with our intellect is spread out around us as the mineral kingdom. That is a kingdom foreign to Jehovah, and into it those beings have penetrated who belong to the Ahrimanic realm. The Ahrimanic beings, however, because Jehovah could not, so to speak, keep them away, have penetrated into that mineral realm (see diagram—green). And so, when we turn our gaze to this realm, we are every moment in danger of being taken by surprise, to our confusion, because of the Ahrimanic beings. These Ahrimanic beings—I have tried to present an image of this in the carved wooden Group which is to stand in our Goetheanum—these Ahrimanic beings can in reality only feel at home in the realms which surround us in the mineral world. They are predominantly intellectually-gifted beings. The Mephistophelean figure which you see below in our wooden Group, that Mephistophelian-Ahrimanic figure is extremely clever, utterly end wholly permeated with intellect. But with what is really Jehovistic—with what lives in the human metabolic system, in so far as it does not deposit salts or is of a mineral nature but of a fluid nature, consisting in the metabolism of fluids, with all that lives in our breathing and in our warmth condition—with all this the Ahrimanic element has no direct relationship.

These Ahrimanic beings strive, however, to get into man. Man was created out of the dust of the earth. The mineral element is the true sphere of Ahriman, he can enter that sphere, and feel comfortable there; he feels very comfortable whenever he can permeate us through whatever is mineral in us. You secrete salts, and through this you are able to think; through the deposit of salts, through all the mineral processes prevailing in you, you become a thinking being. Ahriman seeks to enter that sphere, but in reality he has a definite relation only to the mineral. Therefore he is fighting to get a share also in man's blood, in his breathing, and in his metabolism. He can only do this if he can inject certain characteristics into man's soul; if, for instance, he can inject into the human soul a special tendency to a dry, barren understanding which seeks an outlet in materialism and mocks all truths permeated by feeling. If he can permeate man with intellectual pride, then he can make the human blood, the breath and metabolism also inclined to him, and then he can, as it were, slip out of the salts and mineral in man and slip into his blood and breathing.

That is the conflict in the world being fought on the part of Ahriman through the very being of man. You see, when Jehovah turned to the earth and created man out of the earth in order to develop him further than he could have done within his own realm, he created man out of an element foreign to himself, and only implanted, breathed, his own element into him. But in so doing, Jehovah had to take something to his aid, something to which these Ahrimanic beings have access. Jehovah has thereby become involved, as regards earthly evolution, in this conflict with the Ahrimanic element which, with the help of man, seeks to get the world for itself by means of the mineral processes.

As a matter of fact, much has been attained by the Ahrimanic beings in this sphere, because when man is born into physical existence, or is conceived, he descends from the worlds of soul and spirit and surrounds himself with physical matter. But in the present state of our civilisation and according to the customs of the traditional Churches, man would like to forget his existence in a sphere of soul and spirit before birth. He does not wish to admit it; he would like, in a sense, to wipe out of human life any prenatal existence. Pre-existence has gradually been declared heretical in the traditional Confessions. It is desired to restrict man to the belief that he begins with physical birth or conception, and then to link on to that what follows after death. If this belief in a mere after-death condition were to be fully and finally forced on to mankind, the Ahrimanic powers would then have won their conflict; because if man regards only what he experiences from his earthly nature between birth and death and does not look to a pre-existence, to a life before birth, but only to a continuance of life after death, the Ahrimanic element in his mineral processes would gradually overpower him. Everything of a Jehovistic nature would be thrown out of earthly evolution, everything which has come over from Saturn, Sun and Moon would be wiped away. A new creation would thus begin with the earth, which would deny everything that had preceded it.

For that reason, the perception which denies pre-existence must be fought with all possible energy. Man must realise that he existed before he was born or conceived into physical life. In all veneration and holiness, he must receive that which was allotted to him from divine spiritual worlds before his earthly existence. If he adds to the belief of the after-death condition a knowledge of pre-birth existence, he can prevent his soul from being devoured by Ahriman. It follows therefore from what I have said that we need gradually to take into our speech a certain word which we have not yet got. Just as we speak of immortality (deathlessness) when we think of the end of our physical existence, so we must learn to speak of un-bornness, for even as we are immortal, so also are we, as human beings, in reality unborn, look where you will in the language of civilised peoples for a practicable word for “birthlessness!” We have the word “immortal” everywhere, but “unborn” we have not got. We need that word; it must be just as valid a word in civilised languages as the word “immortal” is today. It is just in this that the Ahrimanising of our modern civilisation reveals itself; for it is one of the most important symptoms of the Ahrimanising of modern civilisation that we have no word for “not being born.” For as we do not fall a prey to the earth with death, just as little do we first originate with our birth or conception. We must have a word which points clearly to pre-existence.

One must not undervalue the significance which lies in the word. For no matter how much and how clearly one thinks, that is something in yourself, something in man, of an intellectual nature. But the moment the thought is expressed in a word, even the moment the word as such is only thought, as in the words of a meditation, that same moment the word is imprinted into the ether of the cosmos. Thought as such does not imprint itself into the ether of the cosmos, otherwise we could never become free beings in the sphere of pure thought. We are bound, we are no longer free, the moment something imprints itself into the ether. We are not made free through the word, but through pure thought. You can read further about this in my “Philosophy of Spiritual Activity”; the word, however, imprints itself into the ether.

Now consider this. Initiation science knows it to be true that because in civilised languages there is no word for “unbornness,” therefore this “birthlessness,” which is so important for humanity, is not imprinted into the cosmic ether. Now everything which in great significant words is imprinted in the cosmic ether referring to originating, to all that concerns man in his childhood, youth, signifies for the Ahrimanic powers a terrific fear. The word “immortality” the Ahrimanic beings can very well bear to find inscribed in the world ether; they are quite pleased, because immortality means that they can start a new creation with man and carry it forward. It does not irritate the Ahrimanic beings when they shoot through the ether to play their game with man and find that from every pulpit immortality is being spoken of; that thoroughly pleases them. But it is a terrible shock for them if they find the word “unbornness” inscribed in the world ether; it entirely extinguishes the light in which these Ahrimanic beings move. Then they can go no further, they lose their direction, they feel as though they were falling into an abyss, a bottomless pit. You can see by this that it is Ahrimanic action that restrains humanity from speaking of unbornness. No matter how paradoxical it may appear to modern humanity that one should speak of these things, modern civilisation requires that they should be spoken of. Just as meteorology describes the wind, or geography the Gulf Stream, so one must describe what is going on around us spiritually, and how these Ahrimanic beings are moving through our environment; one must describe how well they feel in everything connected with death, even when dying is denied; and how they are filled with a terrible fear of darkness when one speaks of anything connected with being born, connected with growth and thriving. We must learn to speak scientifically of these things, just as that Jehovah-forsaken mineral sphere can be spoken of scientifically in our modern science.

You see, this is in reality nothing less than the conflict with the Ahrimanic powers which we must take upon ourselves. Ultimately, whether people like to know it or not, that which is so often brought against Anthroposophical Spiritual Science is at the same time the fight of Ahriman against what must be repeated ever more emphatically by Spiritual Science as necessary to modern humanity.

When one experiences such things as the recent attacks that have been made upon Spiritual Science, is it not obvious that these people themselves simply do not approach it? I have spoken to you of the especially ruthless and hateful attack which appeared recently in Germany, in the highly respected paper “Frankfurter Zeitung,” when that paper took up a really disgraceful attitude. It did indeed insert our rejoinder, but only in order to put before it a whole column of its own nonsensical remarks. These things are all characteristic of those people who would like the science of Anthroposophy to disappear, who are either too lazy to study or not capable of it. These people seize upon such attacks as the recent one in Germany in order to cast suspicions on what they cannot refute.

When you consider the matter in the light of what I have told you in connection with these Ahrimanic beings, you will see through things a little. In scientific circles today there are a great number of persons who can apparently think quite clearly, and why? Because Ahriman permeates the mineral world; and you therefore need not be surprised that these people develop a great deal of intellect. That is Ahriman within them; it is far more comfortable to allow Ahriman to think in one than to think for oneself. A man can pass his examinations far more easily, he can become a tutor or university professor with far greater facility if he allows Ahriman to think for him. And because so many people allow Ahriman to think in them, these attacks naturally come from an Ahrimanic direction. These things have an inner spiritual connection, which we must see through. Therefore, people must not be so foolish as to blame us over and over again if we are forced to strike back with very cutting remarks at what would fain nullify Spiritual Science from its very roots.

If we turn our attention to what we have often taken as the object of esoteric study, to what is described in my books, “Theosophy,” “Occult Science,” and others, as the principles of the human being, and if we consider this somewhat generally and. externally, we can look on the one hand towards all that can be called the forces, the faculties, of the human intellect. To be sure, what we comprise under the faculties of the intellect includes something entirely different from what we have described as the principles of man. But precisely through such studies as call our attention to various concepts and ideas from other points of view, we shall advance in our studies. Thus we see on the one hand activities of a more intellectual order of the human soul and spirit life, and we see on the other hand the activities of the soul and spirit life which are more applied to the appetitive faculties, to the will. Today we will turn our attention to these faculties with reference to mankind in general, that is, we will ask ourselves: what significance have the more intellectual forces, and what significance have the forces of a will nature in the life of humanity as a whole? If such a method of study is undertaken, it can only be fruitful if one does not dissociate man and mankind from the earth, but when one regards man as a member of the whole earth planet. The justification for this you will discover through statements which you find, for instance, in “Occult Science” concerning the Saturn, Sun and Moon evolutions of our Earth.

When you remember what has been said there about the Saturn, Sun and Moon evolutions you will see that the views there differ from those of the modern geologist and natural scientist, who consider the earth on the one hand geologically, as if man had no connection with it at all, and then again, mankind by itself in a kind of self-enclosed anthropology, as if this mankind walked about on a soil quite foreign to it. This is quite impossible as a really fruitful method of study. When you follow what was said about the Saturn, Sun and Moon evolution, you will see that in these evolutions the forces which worked in humanity itself and the forces which worked in the rest of the planet were not at all to be thought of as separate. The fact that humanity has reached a certain independence on the earth and walks about free of the planet, as it were upon its surface, is a phase of evolution, it must not be considered as a final standard. We must consider mankind in connection with the whole of earthly evolution. And, therefore, in the first place we must say to ourselves: if we turn our attention to the intellectual faculties and remember what has been said about the earlier metamorphoses, about the Saturn, Sun and Moon metamorphoses of the Earth's evolution then we arrive at the fact that this inner development of the intellect, which man has today, was not in existence in former stages of the Earth's development. What is today localised to some extent in our head as intellect was spread over the whole Earth planet as a universal intelligence, as an intelligence working according to law, penetrating everything. One could say that intelligence worked in the facts of the whole Earth evolution. The human being himself on the Moon, to say nothing of Saturn and Sun, had not yet, as we know, a reasoning consciousness, but instead a kind of dreamlike consciousness. This dreamlike consciousness looked out into the cosmic phenomena and man did not say to himself, “Out there the cosmic phenomena take place and I grasp them with my reason,” but man dreamed in pictures. What we find today localised in our head as intellect he saw as something which interpenetrated external facts and objects. We differentiate between the laws of nature and that which in us comprehends these laws of nature, and this latter we call our intelligence. The human being of earlier times, and that applies also to the earlier parts of our Earth evolution, lived in a soul-consciousness of pictures and he did not distinguish the laws of nature by his intelligence, but Nature herself had intelligence, Nature herself gave herself laws. There outside worked intelligence. It is an evolutionary phase of our humanity, now become independent, that we bear intelligence within us and there, outside, are the laws of nature. The sum total of these natural laws was the intelligence for the man of antiquity.

Now, as Earth humanity we have, as you know, already developed consciousness to a certain degree, so that intelligence is within us and outside exist natural laws which we only grasp with our intelligence. In pointing to these facts, we are touching upon an important evolutionary impulse of mankind. But we must be aware that this evolutionary impulse must be more and more laid hold of and perfected. Today indeed it is not yet fully perfected. We certainly say to ourselves that we have intellect within us, and there, without, the laws of nature hold sway, but we have not yet fully made intelligence our own. As humanity we have remained half-way as regards this receiving of intelligence, reason, natural law, into ourselves. And these facts which I have been touching upon are amongst those which above all must be examined from the standpoint of Spiritual Science precisely in our times. Nowadays we are still extraordinarily proud when we possess something of an intellectual nature, something pertaining to human knowledge in common with other people. Something still holds good today which is cutting very deeply into the whole development of human nature, namely, that science should be cultivated as something universal, hovering over humanity, as it were, and that when men devote themselves to science they should bring their individuality as a sacrifice, that they should think—well, as “everyone” thinks. It is an ideal, for instance, in our public educational institutions, to cultivate a science which is quite impersonal, quite un-individual, to make this science into something in respect of which one says “I” as little as possible, and says “one” as much as possible. “One” has discovered this or that, “one” must accept this or that as true. And the ideal of the official representative of science today would be just this—that one should not really be able to distinguish the separate professors very well—least of all as regards temperament—when one arrives at a college from another college far distant. It would be an ideal, if one—shall we say?—could listen to a lecture on botany somewhere in the north, then fly with a balloon towards the south and could there hear the continuation of this lecture, and if the continuation should correspond with what “one” really knows in Botany! Something quite impersonal, unindividual, it is this which people consider to be the right thing, and they have a horrible dread lest somehow or other anything personal should enter into this knowledge, into this working of the human intellect. It is just in this sphere that the levelling down of the whole of human culture is considered as of chief importance. It is a source of pride if one does not deviate from what has been formulated once and for all in a certain method. Thus, people would like to sunder science from man. It is separated from man also in still many other relations, as we know. Examples could be given of this. Just think how most men today who are connected in an official way with science write their dissertations, their professorial candidature treatises and so on. They put themselves into them as little as possible, and least of all they reckon with the fact that these books will be quite generally read. They are written; but they are scarcely read by those who have to test them in the college in question; at the most someone reads them who is obliged to do so, and then he tells the others what is contained in them. For science is something about which “one” thinks, not oneself personally. And then they are stored away in libraries. When someday someone or other writes a similar book he looks in the library catalogue and sees where he can find anything he must pay attention to and then that is stored away again, end enters least of all into the individual-personal. All of that is cut off. Yes, my dear friends, countless books abound in the libraries which have no personal interest at all. This is after all a dreadful situation. But what is worse, people have not the least idea of it, and feel quite satisfied, believing that they themselves do not need to know anything at all, for in the libraries you can find everything, if you only get the right catchword in the catalogue. There things rest. But men are withering away beside a science which is so unindividual. Science would have to be looked at differently if people wanted to keep it in their heads instead of on the library shelves.

This gives one through a few holes—so to say—for one could bring forward many things along these lines, an indication of how the ordinary intellectual culture in modern men is still unindividual, impersonal, how they would like to have it as something which carries on a sort of cloud existence above them. But what is brought about by man belongs not only to man, but to the cosmos. I have therefore said that in order to come to fruitful reflections, we must regard man in connection with the planet, and then again, the planet in connection with the whole universe.

What man brings about, therefore, by using his intellect he can deal with in two directions. He can exert it by developing sciences which all end in “one” thinks, “one” knows, “one” has attained these or those improvements. Then one writes it down in books and stores it away, then that is science, which the generations outgrow, and men can wither away with such a cultivation of the intellect. People can take the line of looking to many other things for their real interests but certainly not to what is an unreality, objective, with no personal touch, preserved in libraries—this they do not meddle with. One has known of learned assemblies who had a phrase, “one who is fond of talking shop” (Fachsimpeln). To gather in small circles and discuss scientific matters when there was an official assembly was considered as of far the least importance. Oh, no, one spoke there of all sorts of trivialities, lying far removed from anything that was really a matter of science. And those who had the weakness of being somewhat enthusiastic about their science and who then—shall we say?—when tea or black coffee was being drunk, began perhaps to speak of this or that philosophical subject, those were people who talked “shop,” whom one couldn't take quite seriously—who had not the mind of a man of the world.

I once encountered this lack of the personal in science in a very singular way. I attended an assembly where Helmholtz was giving a. lecture. At this lecture, which was read aloud word for word by Helmholtz and which had already been in print for some time, the audience listened to its being read—well, as one does listen to such a lecture. After the lecture, a journalist came up to me and said—“Why exactly that? One does not need that at all. Anyone can read such a lecture, who wants to, when it has been printed, why should it be read aloud to us as well? It would have been far more sensible if Helmholtz had simply walked about in the auditorium and given his hand to everyone. That would have done much more good.” That is a very true example of how estranged people are from what is flying about so impersonally as science. Naturally people are being dried up by it. This, then, is one way in which intellectual culture can be grasped.

The other method is this; to interest oneself in every single thing, so that one's mind catches fire and brings new life into science and the details are recast into living concepts, so to grasp everything that it is received from the first moment with the inner life of feeling. Thus, one can really imbue with an inner fire all that is given by science. By taking the various sciences one can gradually penetrate into the whole world existence, one can create something which becomes an innately personal concern of every human being who pursues it. That is the other method. On the one side impersonal, all that is carried on being cut off from humanity—in fact people would greatly prefer to find automatons for the pursuit of science. Then they would have nothing more to reflect upon with their own heads, for perhaps they would be productive without them. But all that happens in this way, or all that may happen from a fully heartfelt pursuit of science, is indeed not merely the concern of mankind, it is the concern of the whole planet and therewith of the whole universe. For what a man does, inasmuch as he cultivates something of an intellectual nature with his head, is just as much an event as when the water of a spring flows under the stream to the sea, or as when evaporation takes place, or it rains. What happens when plants sprout and so on, those are events of the one sort. What happens through the agency of man is an event of another sort. It is not merely a human concern, it is a concern of the whole planet. And this is precisely the task of man in his evolution on the earth—for the intelligence which formerly was poured out in common with the whole planet, to be drawn within by man, to be united with himself. Thus it is an evolutionary impulse of man to make knowledge his own personal concern, so that he can imbue it with enthusiasm, so that it can pass over into him and be seized by the fire of his heart. And if he does not do the latter, if he stores up knowledge in impersonal ways, then something does not happen which ought to happen in the sense of the Earth's evolution. The feeling nature of nan is not seized by the culture of the intellect» The intellectual culture only develops in the head, as it were, and hovers too far away from the surface of the earth, merely in our heads. It makes no difference if many people are short, and their heads only reach about to the hearts of others, it develops only in the heads, and it ought to sink down to the hearts. But lying in wait for what is thus not taken in by the heart, what is not seized by the feeling nature of man, are the Luciferic spirits. And this for which the Luciferic spirits are thus waiting can be received by them when it hovers thus impersonally above the earth. For the only possibility of wresting the world of intellect away from the Luciferic spirits is to imbue it with feeling and make it a personal affair. And what is happening in our age, and what has happened for a long time and must become different, is that we are letting earthly existence become the prey of the Luciferic world, by our cold, empty, dried-up intellect. In this way the Earth is checked in her evolution, and is held back at an earlier stage. She will not arrive at her goal. And if man continues for a long time the impersonality of so-called science, the consequence will be the loss of the soul-nature altogether. This impersonal science is the murderer of the human soul and spirit nature. It dries men up, it withers them. Finally, it makes of the Earth something that one can call a dead planet with automatic men on it, who have lost their spirit and soul by these means. Here too one must say: things must even now be taken in earnest; we must not look on at this cosmic murder by the abstract impersonal pursuit of knowledge on earth. That is one thing.

The other is the human desire-nature, which is connected with the will in man. What is connected with man's will-nature can again take two directions. The one path is for this will-nature to subordinate itself as much as possible to regulations or state decrees, and to unite itself with what is a kind of general law, so that this general law exists, and in addition there are only man's purely instinctive desires.

The other path is that what is reflected in man as desire, what is present as will should gradually raise itself to pure thought, expend itself in individual freedom so that it flows into the social life as love. It is the method of transmuting the forces of will and desire that I have described in the “Philosophy of Spiritual Activity.” There I have shown how the common law of humanity must proceed from each human individuality. I have described there how the social order arises through the harmony of men's acts, when what proceeds from the human individual is raised to pure thought. Men are afraid of a social order which is formed by every person giving himself his direction out of his own individuality. People like to organise what men should want. They like to establish categorical commands in the place of the love working out of each human being. Through the existence, however, of such abstract injunctions, whether they are commands on the pattern of the Decalogue, or laws of any individual State, then from out the individuality of man only instinctive desires have a value, those desires which we are seeing revive today especially, and which have become, as a matter of fact, the sole social ingredient of the present time. Again, that which happens in man when he does not make his will individual, does not raise it to pure thinking, that is not something affecting man alone, but it affects the whole planet and therewith the cosmos. And what occurs when the human will cannot become individual, this the Ahrimanic spirits are greedily awaiting. They make it their own, these Ahrimanic spirits, and they appropriate everything which lives in man of a will-nature, by way of desires not unfolded to love, and carry it over to individual demonic beings. Just as something of a more universal nature arises through that which is hovering over mankind as the intellectual faculty, so do quite individually formed demonic beings arise out of the human appetitive faculties not transformed into love.

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All this is, however, something which must be regarded today not with mere sympathy and antipathy alone, but with that sight which looks through world events, which can observe what is happening among men in connection with cosmic events. When one sees things thus, one will say to oneself: it is given to man to bring forward the planet wisely in its evolution. The particular kind of existence which has been indicated today is threatening humanity if men do not try to convert knowledge into wisdom. And that can only come about if a man personally applies himself to knowledge, if he takes it personally into himself and binds it again to what, out of the desire nature transmuted by love, becomes the common concern of humanity. One can receive these things through Spiritual Science with a strong impulse of inner understanding.

As a matter of fact, it is shown in what has remained behind in the Moon as a cosmic symbol. When we sec the Moon in its first or last quarter, in what it shows us as its sickle form we have a. picture of what the Earth could become. In the dark part, it shows to one who can see the supersensible these little demoniacal forms moving about in ghastly fashion, where the curve of the sickle bends inwards. So that one is speaking quite correctly in saying: man must preserve the Earth from the Moon existence through all that I have now explained. The Moon shows in a cosmic picture placed before us what the Earth could become. And so we must accustom ourselves to penetrate in this way with inner feeling into that too which we see outside in the cosmos. We must so look upon the Moon that we can say: it shows us something set up through cosmic evolution as a caricature of the Earth existence, as what the Earth existence can become if man does not learn to understand how to make impersonal knowledge into his personal concern, if he does not learn how, through warmth, to change individual desires into love, through which they can develop into an associated social life that is a common concern of the whole of mankind. One can understand better what happens in the cosmos if one looks into what is being accomplished in man, and conversely one can see in the right way the tasks of mankind if one is able consciously to look into the conditions of the cosmos. For they are applicable also to that which should live in humanity as morality, as ethics.

The facts that are stated concerning Lucifer and Ahriman are not meant to be taken in such a way that one should theorise about them, that one should only say Ahriman is this, and Lucifer is that. But one should so take up these ideas into oneself that really one should see in all around the activity of the Luciferic spirits who want to hold back the Earth in earlier conditions. So too in all that is Ahriman one should see something which would hold back the Earth so that it does not advance to future stages. But one must penetrate those things in detail. One must be able to value the moral in relation to the laws of nature, and the laws of nature morally. When that happens then the great bridge will be thrown across between the moral world-concept and the theoretic world-concept, of which bridge I have, as you know, often spoken from this place.

Things which happen today must also he viewed from this standpoint. For only when the free-will of man invades these cosmic events can what has been indicated to you he turned to good service. The further evolution of the world is in fact entirely the task of man and of humanity. This must not be overlooked. And one who only wants to theorise, who, for instance, only wants to see and hears after so and so many centuries or millennia this or that will happen—does not consider that we are already living in a time when it is given over to mankind to co-operate in the metamorphosis of the earthly evolution; he does not consider that there must be received into man's soul that which is the general world-intelligence, nor that what lives individually in man as the forces of desire must flow out from mankind in the form of a universal love, which, however, is only attained through the pure freedom of thought.

Herewith I have set before your mind's eye two streams of culture, which are immensely important, and have sought in so doing to show again from a certain aspect what is the task of Spiritual Science when taken earnestly. The task lies in this direction. It does not really lie in a few persons having a feeling of well-being in the knowledge of this and that, but it lies in so grasping human evolution that world events come to pass in the true way out of humanity itself.

Our lectures, in that period of time before I had to go away some weeks ago, all tended to show how that which we call Spiritual Science can pass over into real life. They tended to show how that which we call the Cosmos stands in a certain inner connection with what we ourselves inwardly experience in man. And if you just survey the lectures given upon this very theme, I beg you once in a way, radically to ask yourselves this question:—What would it signify for the sum total of the evolution of humanity if these most penetrating, most significant results of Anthroposophical Spiritual Science would only penetrate into the life of those human beings working and living in a social relation with each other. They would know that man, while he attains his consciousness in a physical body, is all the time preserving something in this physical body which points to the period of time before his birth, or rather before his conception, when he was in a condition in which he was filled with a longing once again to have the life between birth and death. He carried within him then the feeling that the soul that has lived for a long time in the Spiritual world again needs the perception of the world obtainable through the bodily senses in order to progress further, and also needs actions performed in a physical body. This conscious contemplation of the pre-existence of the soul, if really understood in the right way, would not remain a mere theoretical view, but would lay hold of one's Feeling and Will, and thereby become a direct force in life.

We can see this my dear friends, in the humanity of the present- age.—They all show something of a lack of initiative, in its broad outlines. This lack of initiative, which broadly speaking, works in a weakening way on all these forces which are necessary in order to turn our decaying life once again into an ascending one, can only be bettered when man becomes conscious of his community with the Spiritual world. That however cannot be brought into the human soul through any theoretical considerations, but only through the living perception of what man was before he descended into the physical world.

Again, if that which looks beyond the time which we pass here as human beings between birth and death, is not the object simply of a vague belief but of a clear cognition, it does not work so abstractly in man as do the religious confessions of to-day, but works concretely, as a direct force of life, Man then works in such a way that what lies in his labour extends beyond his death; and because a man can take up such ideas into himself, life is thereby poured into everything which as a rule man only knows.

Just think for a moment. To-day we have a widely-extended Science of Nature; and as regards this external Science, we must say that man has progressed enormously; but the last few years have shown that this progress has not improved humanity in any moral respect. Such persons as Wallace and others, to whom I have often pointed when I wanted to emphasise that years ago, they were quite right when they said, “We have indeed made immense progress with respect to our knowledge of the outer world, but as regards our moral nature, humanity compared with primeval times, has not progressed.”

This progress must come to-day, in this historic Age, because human beings cannot remain as they are now, in their present disposition of soul. But how can this change be brought about? How can the more theoretical view of the world be animated? Let us take an apparently coarse example. In our human life, we make use of coal. We know that this coal is a relic of old forests, and so fundamentally it is a plant-substance. But now, how is this plant-substance, how is the whole world of plants connected with man as such? Just reckon over a few thousand years and see how much carbon dioxide, carbonic-acid the air would then contain,—because we breathe out carbon dioxide into the air with each expiration,—and you will find that it is a large quantity.

In the course of a few thousand years it would be an enormous quantity. In the course of a few thousand years, it would cause man to disappear; it would extinguish life. But now the plants absorb this carbon dioxide, and excrete the carbon; they form their body out of that which they absorb from man's cast-off produce; and these plants which once covered the Earth, now compose our layers of coal, our coal strata.

You see, that is an extraordinary transformation. At first it is more the qualitative aspect which comes into consideration; because naturally that coal was not formed by our breath but by other beings; but this qualitative aspect has to be considered. That which in a sense we excrete from ourselves, furnishes the basis for what we again use from the Earth. Thus far one can think, according to the theoretical results arrived at by Science.

Spiritual Science leads us further, I must remind you of what I have told you. It is true that man lays aside his physical body when he goes with his soul and spirit into the Spiritual worlds; but I also told you that the physical body, which is laid aside, signifies just that which builds up the Earth again.

As in our expiration we give carbon to the plant-world, so we give our body to the entire Earth. And what we see around us, my dear friends, is simply the product of such beings as ourselves, beings who, during the Moon, Sun and Saturn epochs were our predecessors, and who gave to the Earth that which composes the Earth to-day. When future worlds come, there will live in them that which we now excrete as our bodily substance. That is a thought of infinite scope, if one follows it out, because from our knowledge of nature (which is but a half-knowledge), we can get the connection of man with the entire world, and it is important that we should get that, extremely important; for if we bring together all that has been laid down as a foundation in our earlier lectures, we must say; that in our entire human nature, not merely in our thinking but in our entire nature, even as far as our external body, lives what we have worked upon in ourselves as our moral ideals. That dualistic philosophy, which can build no bridge between the natural world and the moral sphere, cannot imagine how what we have in our moral ideals can be connected with the very processes in our muscles; but if one can look at the world as we have tried to do in our recent lectures, one sees how what we think in our moral ideals incorporates itself into the very processes of our body. One sees that the Spiritual and bodily processes are interwoven and form a unity.

This method of looking at things ought to become general. If only it were taken up as part of the education of children, human beings would grow up who would not look on one side to a world developed from a nebulous condition, out of which, the Sun, the Stars and the Planets have condensed, and from which too, through the welding-together of matter void of morale or being, humanity has developed in order finally to return back into a purely natural condition. That which springs up in our souls as moral Ideals would then again be one with what stood at the starting point of our Cosmic evolution in its purely natural existence. We human beings would then realise that we are called upon to incorporate into the life of nature, what we experience as moral ideals. And then, in future worlds, we should know that what we now experience morally will re-appear as the Laws of Nature.

If only children could grow up to-day under the influence of such a perception, they would be able to take their place in the world in such a way that they would feel themselves as part of the Cosmos, and would thereby have a feeling for life drawn from these very forces which they would absorb into themselves with their knowledge of the Cosmos. Indeed, being educated to action, they would then know that whatever they do is to be imprinted in the entire Cosmos. If only that were the prevailing feeling, how differently human beings would live; whereas to-day man asks himself: “What am I really in this world?” He sees himself standing alone, sprung forth from indefinite Nature-forces, and permeated with moral ideals like soap bubbles. Such a man can be crippled in his very feeling for life. When he looks up to the stars he sees them passing through Cosmic space, but he feels he has no connection with them. They themselves have only arisen in a natural way. They are perishable worlds, falling to pieces, serving no purpose, and having no inner Spirituality.

We must bear in mind what a life-force for humanity might be developed from a Spiritual method of looking at things. That must be pointed out again and again, because that is just what human beings to-day understand least of all. They say that a Spiritual view makes a man live apart from the world; but my dear friends, it is the present modern view which makes one avoid the world. Why is this so? Because it works with the dogmas of the past, which in the past served a good purpose, because they then arose from a certain instinctive clairvoyance. But this instinctive clairvoyance has now disappeared, and human beings have no longer any relationship to it. The dogmas still retained are no longer understood. It is not a question of their falsity, but of modern humanity having no longer a living relationship with them. And outside of the dogmas still maintained, humanity to-day only has a nature science devoid of spirit. Anthroposophy will give a spirit-filled Science of nature, a science able to animate man, and that which trickles, as a knowledge of the spirit, into nature, will then transform itself in man in the same way as do the food-substances in a physical respect. That knowledge is transformed in man into Social Force, and one would experience it if one earnestly realised that Spiritual knowledge is nourishment for the soul, and can be absorbed and digested—if I can use that expression—it can be digested and re-appear as a force working socially. We can get social impulses in no other way than by taking up Spiritual cognition from surrounding Nature. Anyone who thinks he can carry out social reforms from any other impulse, thinks about the things of this world as one who meditates about man and wishing to explain him as clearly as possible, and in order to explain him to himself, forbids him food. Whoever speaks to-day of social forms without having Spiritual knowledge, does the same thing with reference to the social order of humanity as a man who wishes to explain man and prescribes for him a hunger cure. That is just what stands as a deep absurdity in the modern views of humanity, and which it cannot see through.

When we enter this life between Birth and Death, what we carry with us from the Spiritual worlds is only like an image, and fundamentally the whole of our soul-life is a life of images, pictures. But in former Ages this picture-life was animated by what then already existed in the natural perception as spirit. In ancient times there existed no concept of nature which was not filled with spirit. People to-day can read older views, but they read nothing there of a Natural Science, that is, of a natural Science devoid of spirit. Whoever goes back, even into the 13th or 14th Centuries, and reads the things written and spoken of nature there, may mock at the childishness, the superstition then existing; but the essential is, that all the things described then were described as permeated by spirit. To-day, on the other hand, we try as far as possible to see the phenomena of nature without spirit. Indeed, we regard it as the very perfection of our scientific observations to see them without spirit.

That which we take up out of nature without spirit, can however no longer work animatingly in the pictorial existence of our soul. We remain at a standstill in this respect and will not admit that it is merely an image. But this image, which is really the image of a past life, will not be fructified by the present life around us. This present life should be fructified by the past life, so that it can then be carried through the Gate of Death into the Spiritual worlds. It is only Spiritual Science livingly beheld which can give man that which it has to give him.

Just take, for instance, the dogmas of the old books of religion. Many men to-day fight against these because they find and consider them nonsensical; but they are in no wise nonsensical. Even such a dogma as that of the Trinity has a most profound sense. It was read by human beings from nature itself by means of the old instinctive clairvoyance, and for thousands of years in the evolution of humanity that dogma gave man an infinite amount. The external Churches have preserved such dogmas, but to-day they hardly exist except as a certain vocal sound. Men to-day feel no need to develop a relationship with what was an object of an ancient clairvoyance, and so it remains something which has no relationship to man to-day, because of his modern nature, although at one time it was a living soul-nourishment. And again, apart from these dogmas, we have our external Science of Nature, in a state of utter deprivation, which kills the soul unless it is permeated by the spirit.

These are the two basic evils which Spiritual Science as studied here, has to keep in mind: in order once more to give to the soul something which will animate it, and give it force, so that it can feel itself directly as a member of the entire Cosmos, and feel that responsibility in its social work which proceeds from knowing that as single individuals, even our tiniest action has a Cosmic significance for the whole evolution of the future. We have to look beyond that narrow circuit in which we are enclosed by reason of our lack of education; for that narrowing which man has himself brought about will increase more and more. That is why Spiritual Science meets with so much difficulty, because fundamentally that which it seeks to be, does not consist merely of words, nor thoughts, not merely ideas, but that which can permeate all those thoughts, flow through the words as the very Spiritual blood of life, and then trickle directly into each human soul. It is for that reason that, in any advocating of Spiritual Science, it is far more a question of how we speak than of what we say. We see to-day the most violent conflict between Materialism and Spiritualism. This conflict simply rests on the fact that human beings simply will not see what deep foundations this utterance has:—The truth always lies midway between two directly opposite associations.

My dear friends, is it true that God is within us? Is it true then that we are in God? It is true that we are in God. These two assertions are direct opposites. Both are true. God is in us, and we are in God; but the two assertions are polar opposites. The real truth, the whole truth lies between the two. The nature of all the conflict of ideas in the world rests on this—that human beings always tend to a one-sidedness, which is true, but only a one-sided truth; whereas the real truth lies between two opposite assertions. We must know both in order to get at the reality. For instance, to-day, in the present state of the evolution of the world, one must have the most earnest will to learn all we can of material existence above all, and not propagate the desire of those people who say: “We will only occupy ourselves with the Spirit: we do not want to know Matter.” To learn as much as possible of Matter is one side of human cognition, one thing for which the Will of man, must strive. On the other hand one must learn to know the Spirit, because between those two, lies what we are, and ought really to strive for. Both are wrong.—those who say the world is only Matter and those who say the world is only Spirit are wrong—For what is matter? Matter as human beings know it, is that which has remained behind from the Spirit, after the Spirit has become Spirit. Your own human form, my dear friends, is only what was once a thought of the Gods, which I here draw in red—the Divine workings of thought.

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Just think; even as water that freezes gets a solid form, so this Divine thought gets a form and becomes the sheaths of man, (Blue). Then a new thought of God makes itself valid in the inner being of man, and then goes out again, (Red) and this Divine thought (left) was once transformed from a form which in still older times was also a thought of the Gods. Whatever we see as matter is nothing else than spirit which has become a firm form, and that which we perceive as the human spirit is simply a young form, a form engaged in the process of becoming. These two—Spirit and Matter—are only different because of their ages in the world—they only are of a different age. The mistake made about them does not consist in our applying ourselves either to Matter or to Spirit, but in wanting to maintain in the Present what we should so maintain in Life, which we should so fructify, that it may become something for the future.

Now just think. We bring something over into the present from our pre-existence in the Spiritual world; we bring that over as a Spiritual psychic life. But if we permeate that with a barren external spiritless Science of Nature, we harden it, we do not keep it germinal, we do not allow it to grow up for future worlds. We Ahrimanise it.

And if we try and grasp that which is already form, which is Divinity itself grown old and crystallised itself in form if we seek to grasp that in a nebulous way, through a nebulous mysticism into which we dream all kinds of things, we do not support ourselves on that which is given us by the Gods as our bodily support. And thus we Luciferise Matter. What is nebulous mysticism? Man should look into himself. He should recognise from out of the Cosmos that which he is in his own physical organism in his life between birth and death. Instead of that he cherishes the fantasy that he has a God within him. He has indeed a God within him, but he does not attain that through mystical fantasy, for he thus Luciferises what he should see in the later form of his own bodily sheaths. These are false views of Matter and Spirit, about which human beings come into strife with one another, for Matter and Spirit are one and the same, but at different ages of life.

That is something which it is very necessary our present Age should perceive; otherwise it can never come to an understanding of the social life. The attempt must be made to-day really to enter with one's thoughts into the true reality; but human beings do not want to do this,—they prefer to remain on the surface of things. A pretty little story was told to me a few days ago, which occurred a few weeks back in Zurich. Probably it has already been related to some of you here. One of our friends spoke at a University Celebration in Zurich about the scientific significance of Anthroposophy. A socialistic thinker in reply, got up and said: “One should not educate man to-day to such mystic phantasy, but to exact Science, for did not Goethe say: Into the inner being of nature no creative spirit can penetrate.”

You see, what this Swiss delegate brought forward rests simply on a superficial knowledge of what Goethe did say, For Goethe, quoting the above utterance of Halley said: “I have heard this repeated for 60 years and have sworn at it the whole time.” That is how the Spiritual Life is carried on to-day. That represents the accuracy with which men know things, and thus in a certain degree do they become authorities. Thus, do men strive to learn to know the world. Whether one man believes Goethe himself uttered what he swore at for 60 years, or whether as National Economists do they perform things such as I will characterise now, is really a matter of indifference. A very learned National Economist wrote a book about the free and the fixed formation of prices. He had to investigate a good deal as to the way in which, as I might say National Economy could be made social. Amongst the many things he discussed, is also the following. He says: Even George Brandes (who was himself no deep thinker) said: The people in their economic and social deeds are not guided by reason but by instinct.” Therefore, things should be explained to the people. That is what this National Economist is advocating. One must bring enlightenment to the people.

Now, my dear friends to this one could reply: In our many Universities, there are a great number of these National Economists, they are all enlightened, but when they arrange things amongst themselves, they are working exactly under the same institute instincts as the others,—neither more nor less. And so, as things are fashioned, especially to-day by our highly developed intelligence, as regards social life these same instincts remain, and are working. But now we must go further, we must now ask ourselves: How can we bring light into this working of the instincts, for that alone can be of social significance. It is simply nonsense to suppose that the majority of human beings can be guided by this; they cannot. Something must come in which can enter and transform these instincts. Reason cannot enter into them. We have here to remind ourselves of that ancient instinctive perception, (See Diagram) which has developed into our intellectuality; but this intellect lives only in the inner Spiritual life of man. On the other hand, the external forces working socially are permeated by instinct. Into this instinct something must penetrate which is related to the old instinctive vision, but which has an impulse from Spirituality. That is Imagination. Imagination must enter. (See Diagram) Imaginations as we call them in Spiritual Science, can alone give the force which can bring light to those instincts.

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That which enables us to understand things to-day scientifically and externally; Botany, Zoology, Mathematics,—can be furnished by the intellect, but not that which implies human co-operation. There must enter what we have called Imagination. Imaginations must permeate the social life—that is the essential thing. In all social life which has developed from olden times up to recent times, there have lived the human instincts. It is actually only since the 2nd, and last third of the 19th Century that man has entered that age which no longer requires the old instincts. You can prove this exactly. Even at the turn of the 18th and 19th Century there still lived these ancient instincts in the social life of man. The uncertainty of man's instincts first appeared in that Age when intellect developed in its most shining form. Then tradition alone remained.

Just think, my dear friends, what gigantic efforts were made in the 19th Century, in order still to have moral views. Men had to preserve in the most abstract way what was still maintained from ancient times; and of necessity the old moral ideals were still propagated, though they were then petrified. We need to-day a rebirth of morality for that alone can produce what is social, that cannot come from the intellect, but simply and solely from moral intuition. Moral fantasy must raise itself to the Spiritual world, in order to fructify itself out of that world. That is now the essential, otherwise man faces the loss of moral impulses.

Those abstract Confessions which tend to belief alone cannot find in their faith the necessary strength for life to-day. Faith can give one something for the egoism of one's own soul; but with that egoism alone, at most one can live as an individual, separate being. If we want to enter into action, and that means social action, it is then necessary that we should be permeated with a Spiritual-psychic life-blood, and that can only come from a concrete Spiritual life. This consciousness of the Life-Force must flow through the Anthroposophical Movement into the Anthroposophical view of life. Especially from this point of view must one make oneself acquainted with these important concepts which to-day need a justification and defence.

Pantheism is a very favourite reproach against Anthroposophy, Pantheism, i.e., giving reverence to the things around us, for God lives in those things. That is heresy to the modern Confessions; and why? Why is it that the modern Confessions call our Anthroposophy a heresy? Because these Confessions are permeated through and through with materialism.—If the Jesuit regards the world around him simply as Matter, it is of course blasphemy to say that this Matter is Divine, is God. But can Anthroposophy help it if the Jesuits regard the world around them simply as Matter? It is not Matter, it is Spirit; and that which the Jesuits perceives as Matter in the world, that Anthroposophy has to show as illusion. We do not explain as Divine the world which we assert—is an illusion;—of course not, we do not claim that for Divine existence. Of course it is quite different to take what is around us and explain that as Divine, at the same time realising external sense-phenomena as illusion, than to regard it as mere Matter and then explain that the grossest Matter is Divine.

You see how far asunder these things are, and we must not grow weary of really trying to make these things valid before the world. Otherwise there may be a repetition of what happened lately, when something was printed in a Swiss Newspaper by way of objection to my methods of attaining Spiritual knowledge. There it was asserted that I said that one can see the Spirit; but that cannot be, because the Spirit is not sensible, and only the things of sense can be perceived. One cannot grasp the Spirit, and therefore one cannot see it.

You see, what a hopeless way this is; the writer maintains nothing else but that—he cannot see the Spirit, and therefore no one can see the Spirit. One can know nothing of the Spirit because one cannot grasp it. And in such variations, the thoughts of a whole Newspaper goes on. What works so terribly destructively to-day, is the fact that people have not the consciousness that they should read such things to the end. “Into the inner being of nature no creative Spirit can penetrate”—thus ran the first two lines; but the person reading them stopped there, and did not notice that Goethe added; “I have heard this said for 60 years, and have cursed it all the time.”

What we must look for everywhere to-day is the prevailing superficiality. I have often pointed this out, but it cannot be done too often. We must trace everywhere this terrible clinging to superficiality. It can be chiefly seen where it works so terribly to-day externally, i.e. in the sphere of Social Economics; There people will not dive down into that which lies in the very essence of things. For instance, I have been told to-day, that people are constantly saying that “The Threefold State” (book) is so difficult to understand,—well, that they want something which they can understand much more easily. But, my dear friends, if, with these things that can easily be understood, nothing is done in social life, but men have simply bungled, it is necessary to grasp what is a little difficult, which requires effort. It is strange to demand that a thing be made more comprehensible, for it is really necessary for our modern social thinking that we should make an effort. Things one can easily understand have worked so abstractly, so ruinously to-day. To demand that such things should be made more comprehensible, is simply frivolous. It really is. Indeed, it is not a question that one should not cultivate such inwardly frivolous thoughts as “This is difficult”—for if it were given in any such form as is desired, it would simply give people something else with which they could bungle. For really objective work this apparent difficulty simply must be overcome, it simply urges us to make a study of that book. That is the essential. In this earnest way should one try to enter into these things, in such serious times as these.

I should like to-day to add various things to the considerations of Cosmic and human truths, which we have been studying of late, and I shall want to add several things concerning the sort of truths we discussed in the last lecture, truths connected with the development of mankind in our own age.

How, in order to amplify those things from one side, and another, it will be necessary to-day to insert here and there an observation which may strike you as being personal; but you know that I only make personal observations on the rarest occasions, and when I do, it is always, as to-day, to explain something strongly objective.

We are living at present in an epoch which demands something quite definite from human beings. It demands from everyone what must be called a decision arising from the innermost depths of human nature. It must be considered, and clearly seen that we have now really entered for the first time on the age of human freedom, and the upheavals in intellectual, moral or social spheres, are, after all, nothing but the expression of man being brought into the region of freedom through the deeper forces connected with human development. We have merely to consider the life of individual man or the life of Nations, and to look at them in a quite unprejudiced way, to see what occurs; and then we can say to ourselves that there are to-day innumerable factors, through which each single individual, or whole races, communities and Groups of mankind, are deteriorated either from without or within, factors which leave them unfree. This being carried along by the relationships and events around then, is something which fundamentally lay in the real evolution of humanity; but now man has to emerge from this stage. The future of the Earth will consist in man developing more and more what we have just characterised by saying that, to-day, for the first time, man is faced with such significant decisions.

The fact that man is thus placed before such significant decisions, my dear friends, decisions which have to be made from the innermost depths of man's heart and soul, is expressed in the external course of events. As a rule, however, the great changes which have occurred in all the spheres of political, social, Spiritual and scientific life in the course of the second half of the 19th Century, have been too little observed.

One can notice signs of this transition, both in great and in small things everywhere to-day. Let us take one instance which lies very close to us. You know that amongst the many enemies of our Anthroposophical Movement to-day, are also to be found the Clergy of this Country (Switzerland), and they show quite clearly that behind them stands the power of the Jesuits, and that power appears to have a certain validity just in Switzerland. One has merely to keep in mind what reveals itself to-day in various spheres, to see how this Jesuitical power is amalgamated, for many people, with what they call the external religious education and so on. As regards this Country it may be interesting to bring before our souls an extraordinary document which, because it is so interesting, I have had photographed. This document originated in Switzerland and was produced there in 1847. I will read it to you:—

“Dedicated to the contemporary Army and their brave leaders as a permanent monument, in memory of the 24th November 1847, when the Dominion of the Jesuits passed away from Switzerland. The Almighty has given victory to the just cause. Those days, from the 12th to the 30th November 1847 are therefore unforgettable to every Confederate soldier—those days during which in consequence of resolutions passed on the 20th July and 4th November 1847, the seven Catholic separated States—Lucerne, Uri, Schweiz, Zug, Freiburg, and the Valais, were infested with war, but because of our Army under the command of Heinrich Du-four of Geneva, they had one after another to capitulate. To these days belong some of the most note-worthy events which Swiss history offers. With a relatively slight sacrifice of dead and wounded our clever and war-experienced leader, by his strategical arrangements, was successful, after many conflicts, in freeing those people who were slaves to the tyranny and power of a hypocritical Clergy full of fanaticism; and the inhabitants blinded by their Catholicism, who as enemies faced the Confederate army including the Militia over 80,000 strong. After a few days were entirely conquered, which made it possible to dissolve that Sonderbund and to drive the Jesuits out of Switzerland”

The concluding sentence, which is especially interesting in my opinion runs: “May God's Fatherly protection rule over our Army.”

You see under whose protection at that time the expulsion of the Jesuits was undertaken, and how “God's Fatherly protection” was similarly evoked for the future, that it might always continue to rule over the Swiss people as at the time, when General du-four was successful in ridding Switzerland from the Jesuits. That occurred in 1847.

Now, my dear friends, not these things alone, but many others, have undergone radical transformations in the course of the last half Century, transformations of quite a definite character. Their characteristic is that anyone who gives himself over merely to the sequence of external events, such as have transpired during this epoch, must of necessity come into confusion. The very best way to come into confusion, and to be unable to find a way out of certain knots and tangles, is just to let the external events of the last half- or two-thirds of the last Century work upon us. If a person to-day wishes to find his way aright, a certain orientation which comes entirely from within, a certain impulse, is absolutely necessary. In that chaos, which is the basis of all the confusion into which we fall if we rely solely on external things, all the best strivings of recent times have been entangled. It cannot of course be denied, that our newer age has accomplished many things in various spheres of life; especially in the sphere of technique and the science which is connected with technique, great significant progress has been made. Triumphs have been celebrated, and this praise is thoroughly justified. But if you take the best results, the best scientific and technical conquests of our civilisation, although you will find many things of use, many illuminating things, many things which bring man on materially, you will find nothing either in science or in technique or in any other sphere, or even in that sphere which has brought good to man, nothing which can shine from the outer world into man's soul so that he can get a guiding impulse from those things coming from that external world. Therefore, Spiritual Science had to come, just at this very time, because out of Spiritual Science something must come which is drawn from no external world, but simply from the Spiritual world; and which is so taken up that when it flows into the outer world it represents an impulse which has nothing to do with anything drawn from that outer world itself. It is an impulse carried into the outer world from Spiritual worlds,—and that is what is sought to be given through our Anthroposophical Spiritual Science. In this connection, we are radically misunderstood to-day, and my yesterday's remarks were a kind of explanation of this from a certain aspect. I wanted especially to show that it must not be said of our School-Impulse (which of course is born out of Spiritual Science), or of our practical undertakings, that we carry into them anything of a theoretical view of the world. I tried to show yesterday how far such a statement is from reality. But neither may one say the opposite, and this too is connected with a right understanding of our Anthroposophical Spiritual Science. One may not say the reverse, that, as people usually imagine to-day, any external activity is the result of a theory, of a programme; one must not imagine that what we accomplish—whether in the sphere of pedagogy or practical life—proceeds from any programme such as is usually imagined to-day.

A few days ago, for instance, someone said:—“Well, this peculiar idea regarding the Threefold State, would not have arisen if this Threefold idea had not sprung from Anthroposophy,” and I had to correct such an utterance radically. And here I must add a few personal things, which are meant quite objectively, and have a good deal to do with these matters. I had to say:—“It is really the case that what meets you and others to-day as the Threefold Division of the Social Organism, in so far as it was conceived by me, sprang from no abstract thought, nor from meditating on how the social life could be so arranged that something could come into it of that Utopian character one finds in many writings to-day. It did not arise in this way.” That came to me as the perception of a Spiritual stream, which flowed together naturally in life with other streams, especially with the economic stream. The economic perception arose from its own soil, on the basis of its own life.

A few years ago, I had to explain how this perception of the economic life of our recent times, of the economic necessities arose I had to object then, when I was told that the Drei-Gliederung (Three- foldness) proceeded out of Anthroposophy, just as one can take something out of a programme to-day and put it forward as an impulse. I said:—My boyhood was spent as the son of a railway official. That was in the 60's and 70's, when railways had only half evolved from their embryonic life. The great traffic only came gradually and later, but I shared in just those measures which were taken under the very first arrangements made for railways. I was thus absolutely under the impression of this life of commerce which was then arising, and it was the perception which I got from that, which of course, was later united with something else, that led to my presenting the social life as I had to do, in the sense of the three-fold Social Order.

We have to consider that in the 70's of the last Century, the essential, basic element of the newer evolution, was the transformation of traffic. International commerce developed in this epoch. I myself, in the last years of this inter-national commercial evolution, was under the daily and hourly influence of the details that developed in connection with that world-traffic, and then, in the last third of the 19th Century, or rather in the last quarter of it, came that great turnover, the great transformation, which led from world-intercourse, to world-trading, and economics.

My dear friends, those are two quite different things. It was world-commerce which first led to world-economics. World-trade is but the latest phase of the development of National economics. That which is, in its essentials, prepared in single Countries, has been spread abroad through the world-trade and been carried into other Countries. But nevertheless, there exists a certain individuality as regards the productions of each Country. All this, under the influence of the developing traffic, became different,—the world passed over from world trade to world economics. World-economics can only exist when the raw product is purchased in one Country and then sent to another where it is worked over industrially; so that not only through the trading, but through the economics itself, one Country or land became dependent on another, and thereby economics were spread over many different Countries. This spreading of trade, of commerce, this—what I must call a welding of the world into a common world- sphere in economics, came about for the most part in the last decades of the 19th Century;—and this arose perhaps in its most permeating, penetrating form, in the arrangements made in the European Textile Industries in connection with the Indian and American cotton. In the cotton industry, one could especially experience the transformation of ordinary trade into world- economics. Just at the time when it could be seen how these things were going on, I was for eight years tutor in a house dealing in cotton brought from India and America to Europe, and in this house Cotton-Agents—which means also the manufacturers of such goods,—congregated together. Those people too traded in cotton, and so at that time I was in the midst of the interests connected with these things.

I lived entirely in that centre, never having been one of those who regarded external things as trivial, considering that one should withdraw from external things into a mystic twilight, I was deeply interested, especially when despatches came, which had to be deciphered with a Code. Once there came a dispatch which included the word “wire-puller,” and one had to look up this word, which meant, “such and such a firm wants so many bales of cotton at this or that price.” With the word “wire-puller” one could draw forth things which might have a very significant business importance.

You see, during this epoch I was greatly interested in those patterns which came, samples of American and Indian cotton, cotton piled high up in the office, each with its own little specification, labels on which were written quite interesting things. While I was studying these carefully, (pardon these personal observations, but they are connected with the objective side), I also studied Goethe's “Fairy Tale of the Green Snake and the Beautiful Lily,” and those two things were carried on absolutely side by side, and fundamentally it was from that which flowed to me then out of my study of the “Fairy Tale of the Green Snake and the Beautiful Lily,” that twenty one years later, 3x7 years after, there flowed that which led to my first Mystery Play, “The Portal of Initiation.” I just wanted to bring forward this couple of instances—which I could multiply many times; but you see, I had to explain to that man who came to me saying that my ideas of economic life came from an abstract Anthroposophy, that it was not abstract. Anthroposophy is not abstract, although people say think so. I had to tell that man that I had taken part in the life of commerce. I even wrote hills of lading; even if in addition to the signs which I had to write on the bills of lading, I made many blots, nevertheless I wrote them. I grew up in the middle of that cotton industry and trade, and it was in connection with these things which are in connection with the whole feeling of our present time, out of my perceptions of these, then that my economic ideas arose. They are not mere theories, but are in reality drawn from life itself. I feel that one can only draw such things out of life if one has the good-will really to look at life itself. One must also, of course look at life just where many despise it, if one wishes to get at those things which can be made practical in life and prove themselves as such. Just out of what resulted from the practise of life and from being in the very midst of it, and seeing the confused tangle and knots in it, those things arose later; for among the men I met at that time were some whose destiny still caused them to find the aftereffects of the great crisis in 1873. At this time, one could clearly see their remarkable connections between the World-views and the economic life, which must now be overcome by our mode of thought. The Director of that railway on which my father worked, was at that time a man named Pontout, who was regarded as a small demi-god by the neighbourhood in which I then lived,—Frau Pontout, for what reason I do not know, was always called the Baroness; she was considered an extremely pious woman. They were both really, from a certain point of view, extremely religious people. Pontout then resigned the post of General Director of the Southern Railway and entered a great business undertaking, which stretched its tentacles from France to Serbia; and, because of his piety he was able to carry out a gigantic business in the service, not of course of a World-power, but of those powers in whose service he placed himself, whenever he took the Prayer-book in his hand. Then the whole business smashed, and there arose that famous Pontout-crash, from which at the right moment, a certain clerical community withdrew their fingers, leaving Pontout alone in it. But even at that time one could see a certain philosophy or let us say a certain order of ideas, being carried into financial undertakings; and one could very well learn from that what one ought not to do. Of course, many people could not believe that I thus learned the right way, and that this led to my thinking in a very different way of the connection between Anthroposophy and the “Kommenden Tag” and “Futurum,” than did Pontout of the connection between the Catholic Church and the Serbian bank.

These things are all taken from life, my dear friends, and the fact that one can read them from life, that we do not approach life with theoretical dogmas, is just what should come from Anthroposophy, if it be rightly understood. Anthroposophy is distinguished, or should make itself distinct from other World-views, in that it can be selfless; that means that it does not trumpet its dogmas abroad, but simply provides an introduction, by which one can learn to know life itself in all its fullness and breadth. Only in this way can Anthroposophy satisfy the most weighty and important demands and necessities of man's present evolution.

I told you that anyone able to look with open eyes at what happens could see confusion everywhere, that even in what was good there was confusion, and that a person could not help going astray if he simply swam on in what the external world offered. Into that an impulse had to flow from spirit-lands, an impulse which coming from quite a different source, was called upon to give a direction which could not be got from the external world, even though there may be good in it. It is just that which Anthroposophy should bring to expression; just consider what an impulse lies in this age, where in external events everywhere whether in scientific or any other branch of cultural life, or in outer life, these insoluble-knots were being formed. It was just then, that coming out of Spiritual depths, something had to find its way into the world which could give it the right direction.

You must consider how, on the other hand, something else came to humanity. That is the following:—Whenever a person gives himself up to the stream of those insoluble knots, he is tempted not to care to seek for guidance for his own soul, but to give himself over to the confusion of external life, and is then only carried along by the river of confusing external events. I could see to my great sorrow, that human beings under this influence, become less and less independent. On the one hand, they were driven to form an independent judgment of things, but their independent judgment could only form that which then forced itself out of that sphere of chaotic external events, urging them into paths unknown to them. These people wanted to be free, they wanted to be independent, for the demand for freedom lives in the subconscious nature of man. People imagine they are free, but all the time, because freedom means a strong shaking up in one's inner soul, and because they did not want to be shaken up, they gave themselves over to that stream which runs its course in the way I have described. In this way, they come under Ahrimanic influence, which strives for the Spiritual with all kinds of beautiful and well-chosen words which have their roots simply in personal egotism, and a longing to allow this personal egoism to carry them into the social life around them.

It is one of the most important characteristics of the age, that human beings are full of this egotism, so that when they speak of social demands they really mean; how can their egoism best be carried along by social life? They speak of the demands of social life, but all the time they mean egoistic life; they want a social life of such a kind that Egoism can thrive best in it.

Of course, the Three-fold Social-Order could not speak in this way, it cannot speak of a Paradise! It must leave that to the Lenins and Trotzkis etc. The Three-fold-Order can only speak of what is organically possible in the social body, of that which is capable of life, of that which can fulfill itself. To that we must attain; for if we simply picture and strive for illusion we shall certainly not get very far.

We must accustom ourselves, my dear friends, not to consider life from any abstract principle, but to live our life, regarding the details of life with full consciousness, whether they belong apparently to Spiritual or material things. A great transformation has taken place, in that the economic life of the whole world has become a single body, but humanity is not able to understand it, could not bear it. It has been proclaimed, but not inwardly understood. Many things have appeared concerning “World Economics,” but they are all mere phrases, for this perception of the whole economic life as one body has not been inwardly digested. And so it has come about that humanity has been driven into a World-trade, but it has not understood how to adapt life to it, and so has now come to live in such a World where barriers on barriers have been set up to preserve all sorts of impossible national commerces, hemmed in by all kinds of customs, duties, passports and other limitations, by which they hope to preserve in a most terrible way, something for which the time is long past.

All that we experience today is nothing but this result of the misunderstanding of what has arisen because the last third of the 19th and the first two decades of the 20th Century, presented a state of chaos, of the confusing tangles to which one ought not to give oneself up externally, for that is also something which shows itself in the inimical attacks made now on Anthroposophy. These attacks which appear to-day, (both extensively and intensively) are now assuming the most incredible dimensions; and we may say, if we take these things externally, that we can see in the very way these attacks are expressing themselves, the spirit by which they are inspired. For instance, the following has been said of “Steiner's Goetheanum in Dornach”—“We should like anyone who wants to form his own judgment of Dr Steiner's views, to visit that Temple, that image of his spirit, and to see it with their own eyes. For what does this man take himself and others, for whom he chooses to pour the hallucinations, the feverish dream of his brain into concrete, to carve them in wood, and in glass, and to have them painted on the wall?”

Finally, my dear friends, another very extraordinary party has joined the various people, the Chauvinists the extreme Socialists, and especially the leaders of Socialism, and so on. They are not of recent date, one heard of their activities in 1912, 1913, They add quite extraordinary sentences to what I have just read to you:—Somebody writes: “these are only tiny samples of attacks, appearing at present under the Uranus-influence.”

You see that mockery is not lacking, especially shown in the indignation of an opponent filled with hate, from which I will quote. The odd people who now are uniting with those others, are especially Astrologers; and behind these lies a special ruthlessness, (of which many of them are unconscious,) because in this astrology there is something attractive, and one can do much with such things. Some of these are very extraordinary if one brings them into connection. For instance, here is another attack which contains these words:—

“We hold it very necessary to keep an open eye on Rudolf Steiner, that man who supports himself on Judaism, on the most distorted Communistic and idealistic ideas, and who wanted to become the Minister for Culture in Wurttemberg during the revolution.”

Here you see, a man is speaking of my relationship with the Jews and Communists. Let us quote another attack, from the other side. It is good to compare these things, because in the comparison many details come to light. “None of the former religious founders, such as Christ and Buddha, none of the wise men and prophets” (I do not think that I have ever in the remotest degree taken upon myself such a title but the opponents do, as it seems here) “have ever paid such heed to the external; to earthly treasures, palaces, temples. On the contrary, they remained without much property, they instructed human beings without reward, they led them higher Spiritually, and taught them to pray in their own quiet chambers. They perieated and spread their Spiritual ideas and wise teachings without needing the material help of rich financiers.”

Here you see, on the one hand, my relationship with the Catholics and Jesuits; and on the other, with rich financiers. Only one thing is lacking, and that is my relationship with prominent generals. But my dear friends, I know that no one can take it amiss if I emphasise quite especially,—it must be emphasised once, for this must be said—I say it quite expressly, it must be sooner or later investigated whether I have used anybody, whether Communists, financiers or generals, for my own purpose; for I could have dispensed with those people. It must be ascertained whether I came to them or they to me; that is something which must be kept in mind, my dear friends, for a great deal depends on it.

There is another point; when on the one hand we must meet with the statement that “he can only support himself on the basis of the Communists” and so on, and on the other it is asserted that the wise men of old managed to spread their Spiritual teachings without the material help of rich financiers, one can say that rounds very much like the calumnies which appeared in 1909, when it was said that I was an especially dangerous 'Freemason.' That assertion came from the side of the Jesuits; but from the other side the Calumny arose, that I was myself a Jesuit! You see how well these people know me! One ought to reflect whether perhaps, that which it is most necessary of all to keep in mind, whether in the Jew or Communist, or even in the rich financier, “Man” himself has not been overlooked; for to-day it is a question of man and what must be sought in the human in every form; for in the last resort, my dear friends, neither the old party-strata, e.g. Communists “nor the old racial connections such as the Jews, nor even the old ranks of financial advisers signify a great deal to-day, because to-day we must with all our power enter into what is universally human.”

But it would seem, my dear friends, that those who are in Spiritual relation with all kinds of movements except with that which is really able to bring a Spiritual impulse into the present confused state of human evolution, are quite specially filled with Ahrimanic influence, so we may calmly listen to what they say, which runs as follows:

“The starry influence of 1921 will bring on Dr. Rudolf Steiner, as on all other men with similar horoscopes either psychic upheavals, or shatterings! will lead to a deepening of Spiritual effort; or, if the astral influences are not appreciated Spiritually, thy will bring about severe material losses, harm or bodily diseases. And many another person born in February in such critical years may also be even in personal danger, which, of course is clearly visible if one looks into each particular horoscope.”

Now my dear friends, it is not in the least necessary that such things should be said of the Uranus and Saturn-influences;—that it is necessary to master the life of Self, and so on. I have tried to describe to you, for instance, from what depths the Threefold Order of the Social Organism of the “Portal of Initiation” came about, and I myself can remain quite unmoved as regards what comes from the Uranus and Saturn-influences. These are not the things that worry me. The things that worry me are of quite a different nature, and as long as such things as the following play a part, there is good cause for anxiety; although the things connected with it must be seen in quite a different light.

A certain enemy filled with hatred is here quoted as having said the following:—“Spiritual flashes of light, like lightning-flashes are darting towards that wooden mousetrap, such flashes are plentiful; and it will need a certain cleverness and cunning on the part of Steiner, so to work that one day a real flash of light does not strike that Dornach magnificence, and bring it to an untimely end.” Now my dear friends, you see, there is something clearly indicated here, which people want to see occurring on the top of the Dornach Hill, and they could then search for the reason of such threats, in the fact of Uranus being near the Sun. You see, not only are these attacks very numerous, but they are filled with a striking intensity; and above all my dear friends, as far as I am concerned, I must say that where such Uranus influences express themselves, they show that they come from no good side, for in their way of appearing they show whose Spiritual child they really are.

On the other hand, we must be quite clear that if we look beyond the Spiritual flames of fire of which it is said that enough exist already, and turn to the physical flames, then, my dear friends, a waking-anxiety is necessary on the part of those who cling, perhaps with a certain love, to what has come to expression here, and all that is connected with it. It is really necessary to feel anxiety about this, in order to preserve that work which is really carried out here with sacrifice. For, those people who look at this work filled with hate, with a will tending to such a ruthless deed, are to-day sufficiently numerous.

You might say I ought not to read out such things to you; but, my dear friends there can be no question as to that, for these things are well-known amongst other peoples in the world, they take care of that. But that such things should be known to you who feel perhaps differently, at least most of you, the fact that you must be told about such things, I take on myself. For, through that custom which has been widely prevalent in this room, these things might be concealed from you. Unfortunately, many things have thus been concealed. And so a certain wakefulness must flash in on our friends, as to those who are filled with hatred for our Anthroposophical Spiritual Science.

It was not simply by way of a joke yesterday that I said:—“Our enemies are in many respects very different people”;—they will yet show themselves quite different people unless we make an effort to be awake, and guardians of that which has been accomplished, with so much sacrifice and such hard work; because if, as is the case at present, where evil is, there ever so many are awake, it should also be possible that where what we regard as good exists, there also we should be awake. You see, my dear friends it will be ever more important to be true Watchers of that Spiritual treasure of which we must say again to-day in a certain connection, that it is not brought into the world through any subjective idea, but from the observation of life itself; out of the perception of those demands which are taken from the most important human things of our age, and which will become more and more important as we advance into the near future. I want you to pay attention to those people whose Will it is, to destroy what is necessary for man-kind. That Will for destruction is very, very strong in many to-day. May you yourselves then be strong, for that which lies in this Spiritual Movement, and which has brought this Goetheanum into expression has not arisen out of the chaos around us. It is an impulse which has been brought into the chaos. That Bau, whenever one comes near it, will make us feel that it gives strength, and life. Be you therefore true Watchers of what you have apparently chosen as your very own, when you joined this Anthroposophical Spiritual Movement.

From the different considerations we have brought forward, you can see—even though this, may not be externally noticeable—that an inner connection exists between the chief beings who dwell in a planetary-cosmic body at a given time, and that cosmic body itself. From the most diverse points of view this connection between man and the entire earth life can be studied, with all that belongs to it. We will keep this in mind to-day from one particular point of view, and from that form certain ideas concerning the real being of man.

We know that man has passed his life on earth in a succession of incarnations. These successive incarnations bring him to a far more inward connection with his own planet, as such, than do the epochs of time which lie between his death and re-birth. The times which man passes between death and re-birth are for him times of a more Spiritual existence, and during such times he is himself more withdrawn from the Earth than the times between birth and death.

To be withdrawn from the Earth or to stand in a more intimate connection with the Earth, signifies also certain relationships with other beings, because, my dear friends, that which we call the external, sensible, perceptible sphere of the Cosmos is finally merely the expression of certain relationships between Spiritual beings. Although to physical vision the Earth appears as it presents itself to the Geologists, in such a way that they regard it simply as a stony mass surrounded by an atmosphere, that fundamentally is simply an external illusion. What appears thus as this stony mass is simply the body for certain Spiritual beings. And again, that which appears to us as being outside the Earth, that which shines down on to our Earth as the world of the Stars, even that, as it appears to our external sense perception, is merely the external sensible expression of a certain relationship of Spiritual Beings, of the Hierarchies. What appears to us as the Earth filled with gravity,—that which approaches us very closely because it forms the firm basis on which we develop our life between birth and death,—through what is presented to us as the external physical Earth we develop especially our life between birth and death. Through everything which shines down to us from cosmic space, and with which we seem to have far less connection, with that which shines down to us from the world of Stars, with that we are more closely related between death and re-birth. We can even say it is more than a picture, it is a reality of the deepest significance when one says:—that man descends out of the starry worlds to physical birth in order to fulfil his existence between birth and death. Only we must not imagine that the reflection of the Universe which we see when we speak of the starry world from the earthly point of view, is also the view presented to our super-sensible perception between death and re-birth. That which appears simply externally to us here on Earth as the starry world, then reveals itself in its inner nature, in its Spiritual being. We have then to do with the inner aspect of what, while we are on Earth, simply reveals its external aspect. Indeed we must admit that both when we look down on the Earth as well as when we look up to the Cosmos, in so far as we are dealing with a sense-impression we always have a sort of illusion before us; and we only come to the truth when we can penetrate to those Beings who lie at the bottom of this illusion, with their various degrees of Cosmic self-consciousness.

Whether man looks up or down, I must therefore call it illusion; the truth, the Being, lies behind this illusion. That illusion which reveals itself both above and below is connected with the fact that on the one hand our life between birth and death and on the other our life between death and re-birth, is subject to the possibility of being drawn out of the path of complete human development. Here on Earth between birth and death we may become too allied to the Earth; we can, as it were, develop in ourselves the instinct, the impulse to become too much related to the earthly powers, just as in the life between death and re-birth we can also develop too strongly the impulse to become too closely related to the Cosmic powers outside the Earth. Here on Earth we stand too close to the external, pictorial expression of certain Beings that veil themselves in sensible materialities, here we are in a sense too far removed from the inner Spirituality. When we develop between death and re-birth, we are fully in Spirituality, we share the life of spirit, and then the possibility again threatens us of drowning ourselves, of dissolving in this Spirituality. And so whereas here on Earth the possibility threatens us of hardening in Physical existence, when we are living between death and re-birth the possibility threatens us of being drowned in Spiritual existence.

Both these possibilities depend on the fact that besides those powers which one has in mind when one speaks of the normal Hierarchies, such as the elementary Beings in the three kingdoms of nature, or man himself, or the Hierarchies next to him, when one speaks in the sense of true Spiritual Science of these who are in their right cosmic ages, besides these, there are other Beings, who seek to develop their nature at the wrong time, inopportunely. These are the Luciferic and Ahrimanic beings of whom we have often spoken and of whom you will already have formed the idea that the Luciferic beings as such, present themselves as they do because they now reveal themselves as they should have revealed themselves in an earlier Cosmic age; and the Ahrimanic beings are those as such who ought not to have revealed themselves as they now reveal themselves until a later Cosmic epoch. The Luciferic beings are backward, retarded cosmic spirits; the Ahrimanic beings are the opposite;—they are premature cosmic beings. The Luciferic beings are those who rebelled in a sense against sharing all the time allotted them for their evolution; they did not evolve so far, because they rebelled against fully sharing that evolution. So when they reveal themselves to-day, they appear at an earlier stage of existence.

The Ahrimanic beings, on the other hand, if we may so express it, could not wait for a later age to become that which they were intended to become, they could not wait for the development of what was laid down in them. They want to be that now. Therefore, they harden themselves in present existence, and show themselves now in that form which they should rightly attain only in a later development of cosmic life.

We look out into the space of the Cosmos at the “tout ensemble” of the Stars;—what is their appearance? Why have they this appearance?—We only have that special vision of the Stars, of the Milky Way, of the Heavens bedecked with the Stars, because it is the revelation of the Luciferic nature of the Cosmos. That which shines down to us, which surrounds us so radiantly, is the revelation of the Luciferic nature of the Cosmos. It is that which is as it now is because it has remained behind at an earlier stage of its being, and when we turn away from the Cosmos to the earthly soil upon which we walk, this soil is rigid and hard because, rolled up together within it, as it were—are the Ahrimanic beings, those beings who now reveal artificially the stage which they ought only to show at a later stage of their development. Hence, we are confronted with the possibility, that whenever we give ourselves to the sense world, then, through our vision of the heavens, we make ourselves more and more Luciferic. Thus if, in the life between birth and death, we have a special inclination to give ourselves up to the vision of the heavens that signifies nothing immediate or direct, but simply something which remains to us as an instinct belonging to the time we pass before our physical birth or conception. It is an instinct remaining to us from the time we passed through in the Spiritual world, when we lived with the Stars between death and rebirth. We then entered into too close a cosmic relationship with cosmic worlds, we became too similar to them, and from those worlds there has remained to us that inclination which indeed does not express itself as any very strong inclination in humanity, but simply as a desire which has remained, to give ourselves utterly up to that sense-vision of the starry world. We develop that inclination if, through our karma which we fulfil here between birth and death, we develop such a tendency that between death and rebirth we sleep too strongly, if, in the Spiritual world we develop too little inclination to have a full consciousness there.

Now on the other hand, being entirely devoted to the life on Earth, is a state which we directly develop here between birth and death. That is the real Ahrimanic possibility in the life of humanity. The Luciferic possibility is connected with what we prepare in ourselves through too close a relationship with the Spiritual world of vision, and the Ahrimanic relationship we assimilate here on Earth, if between birth and death we develop too strong an inclination for what surrounds us as the external world of sense.

If we grow too strongly into the Earth, if, as it were we grow so strongly into the Earth that we have no tendency to guide our soul towards the super-sensible, then we enter into an Ahrimanic relationship.

Now all this has a deeper significance for the entire evolution of the human being. For as between death and rebirth we can sink, drown in the Spiritual World, and thus become something which here on Earth can no longer find the right equilibrium between the Spiritual and material world, and because we can develop too strong a relationship to this super-Earth, thereby as these things increase in number more and more in our soul, we can become foreign to our Earthly existence. We are now approaching that epoch of time when such things are lying within the sphere of man's own decision, and already, under certain circumstances in our next incarnation, unless we can find the right equilibrium between the Spiritual and material world, we can come in to an incarnation in which we cannot grow up, cannot grow old. That is even now a possibility which stands before us as a certain danger,—that we may be unable to grow old. We may be re-born but the Luciferic beings can hold us back at the childhood stage. They can suspend something over us, so that we cannot mature. Those human beings who give themselves up so willingly to a nebulous mysticism, who have such a horror of sharp clearly defined thinking, who rebel against forming clear concepts of the world, and those persons also who rebel against developing their inner soul-powers, the inner activity of their soul, who want more or less to dream through life, those persons in their next incarnation will be exposed to the danger of not being able to grow up, of remaining childish in the evil sense of the word. That is a Luciferic impulse which will come to mankind in this way. That means, of course that these human beings will not be able in their next incarnation to enter fully into the life on Earth; they will, as it were, not be able sufficiently to draw themselves out of the Spiritual world to enter properly on the Earth. The Luciferic powers, who once entered into a union with our Earth, endeavour to find such instincts in man that his development on Earth will reach such a stage that human beings will remain children, and will not be able to age. The Luciferic powers would like to bring it to pass that at a certain stage in the future, there shall be no old people on the Earth, but only human beings who pass through life in a certain delusion of youth. In this way, the Luciferic powers would be able to bring the entire Earth into ONE body as it were, one body having a common soul, in which all the individual souls of humanity will be dissolved. One common soul-element of the Earth, united with one common body of the Earth; that is what Lucifer is striving for in the evolution of mankind; to make the Earth a great organic being endowed with one common soul, in which the separate souls of humanity lose their individuality.

If you remember, my dear friends, I have often told you that the important thing in earthly development does not lie in the mineral, plant, or animal kingdoms. All those are simply “wind-falls” of evolution; they are not the essential point of evolution, for that plays its part within the limits of the human skin. There are forces in the organisation of man himself which are the forces of development of our planet. If you recollect this, you will understand that what is finally to become of our Earth is not to be grasped by physical conceptions; our physical conceptions have but a limited interest. We only gain ideas concerning what the Earth is to become, when we know the human being himself. But this human being can enter into a union with those Luciferic powers which have united themselves with the Earth, and this brings it about that the Earth, as it were, carries beings who are too little individualised. It may thus become a common being, an indefinite communal being, with a common soul-quality. That is what the Luciferic powers are striving for, and if you take that picture which so many nebulous mystics regard as the most desirable future, which they always describe as a merging oneself into universal being, a kind of longing to disappear into a pantheistic whole, in such things you can perceive what already lives as a Luciferic tendency in many a human soul.

On the other hand, the Ahrimanic beings have also united themselves with the Earth; but they have the opposite tendency. They work above all through those forces which can draw our organism to themselves between birth and death, and permeate our organism through and through with cleverness, with intellectuality, fill us more and more with understanding; for our waking-intelligence depends upon the union of the soul with the physical body, and if that intelligence hypertrophies and becomes too strong, we become too closely related to physical existence, and then too, we lose our equilibrium. Then appears the inclination in man which hinders him from oscillating in the right way in the future between Earthly life and Spiritual life, between death and rebirth.

What lies in the striving of Ahriman is, to hold man back in such a way that he cannot in his next incarnation pass in the right way through earthly life and super-earthly life, Ahriman wants to keep humanity back from undergoing any future incarnations. He wants to make man of such a nature in this incarnation that he already experiences everything which he can possibly experience on earth. That can only be done intellectually—one cannot do it with one's full humanity. But it is absolutely possible for man to become so clever that in his cleverness he can form ideas for himself of everything which can possibly exist on the Earth. That is the ideal of many human beings» to get into their minds an idea of everything which can possibly be on the Earth, but one cannot have those experiences which one will only have in future lives; one cannot get those beforehand. One can only, in this life get the images intellectually, pictures which then harden in the physical body and then one also gets a deep disinclination to undergo future incarnations, it seems a kind of bliss not to desire to appear again on the Earth.

In this decadent life in the East (I have often told you how this Eastern civilisation came to its decadence)—in this decadent life in the East Ahriman can especially produce this confusion. In the East, the people are more ruled inwardly by the Luciferic powers, therefore Ahriman can attack their being from outside; and just because they are inwardly governed by Lucifer, therefore Ahriman can fill them with a desire to conclude their life on Earth in a particular nation, no longer wanting to appear within a physical body. That can be put forward as an ideal by certain teachers of humanity—of course, those who work in the service of Ahriman—the ideal that man should strive to finish with the Earth in one incarnation, before the Earth has attained its goal, and from that time no longer have to appear again in physical existence.

You know, my dear friends, that amongst all the Theosophical teachings which have been slavishly borrowed from the modern decadent life of the East, something appears which has never been taken over into our Anthroposophical view—i.e. to regard it as a special grade of perfection in a man when he no longer wants to appear in life on Earth. That is an Ahrimanic application, and through this something terrible is produced. Through this Ahrimanic idea, the Earth might become,—no longer one great organism with a unified common soul, (which Lucifer desires to bring about), but will follow the opposite path, by becoming super-individualised: Human beings would then reach such a stage of Ahrimanic evolution that, although they would indeed die, yet the terrible thing would occur that after death they would be like the Earth, they would cling to the Earth, and the Earth itself would simply be an expression of these single individual human beings. The Earth would be a colony of these separate individual human souls.

That is what Ahriman is striving for with the Earth—to make it simply an expression of this intellectuality, to completely intellectualise the Earth. Humanity must begin to recognise to- day that the fate of the Earth itself depends on the will of the human beings. The Earth will become that which man himself makes of it, not that which the physical forces are making of it. Those physical forces will fall away and be of no significance for the future of the Earth; but the Earth itself will simply be what man himself makes of it.

We are now living in that decisive hour of human evolution in which man can undertake one of three things:—One, to pass his life in a nebulous mysticism, in dreaming, he can be ensnared by physical existence in a brooding inner life, (and what is the life of sense but such a brooding). He can live in a nebulous mysticism, in a dream-condition, in which he can no longer form clear concepts of life. That is one thing which may become the inclination of humanity.

The second possible inclination of man is, to permeate himself utterly with intellect and understanding, to scrape together everything which the intellect can accumulate, to despise everything which poetry or fantasy pours over Earth-existence, and simply to turn to what is mechanical and pedantic. Human beings are now faced with the decision—either to become Spiritual voluptuaries entirely absorbed in their own existence, (Because, my dear friends, whether one spends their existence in a nebulous mysticism or in sensible lusts, these are simply two sides of one and the same thing); or, on the other hand, to absorb themselves in dry, barren thinking; dividing and separating everything up according to rule. These are two possibilities.

The third it to seek the balance between the two. One cannot speak of equilibrium in the same definite way as one can speak of either of those other two extremes. The balance must always be striven for, so that one can look both to the right and the left, without being drawn too strongly towards either; and pass through life holding both in equilibrium, regulating and ordering the one through the other.

This Cosmic Hour of Decision stands to-day before the human soul. Man can decide to follow the Luciferic temptation and not allow the Earth to complete its development, but to let it remain behind like the Old Moon,—to make it what I might call a caricature of the Old Moon, to turn it into a great organism having an individualised dreaming soul, in which human souls are contained, as in a great common Nirvana. Or, on the other hand, men can decide to pass over into that super-intellectual stage, to abandon the community of Earth, to wish to have nothing in common with one another, but to allow their bodies to ossify and harden by pouring too much intellect and understanding into it. A nebulous mysticism and voluptuousness will turn the body into pulp; while super-intellectuality and understanding will turn it into stone. Our modern humanity is tending not to desire equilibrium, but wants either the one or the other of these two.

We can see already on the one hand, how more and more the Western instincts are developing, which run towards intellectualism, understanding and pedantry, which judge everything in such a way that man thereby forces his intellectuality too strongly into his body. On the other hand, from the East we see the other danger threatening for man to kindle and consume his body. We see that in the views of the decadent East; and we can see in developments in Eastern Europe the same things appearing, only in another aspect, in the terrible social struggles now going on there. Already the Hour of Decision has come to humanity, and humanity must resolve to find that equilibrium. You see that what is put before humanity as a task to-day can only be recognised out of the depths of the knowledge of Spiritual Science. We must assimilate those ideas which can draw our attention to the possibilities of human development on one side or the other. On the one side is the dissolution in Nirvana, which has already become a holy doctrine of the East, but which today has grown far away from the ancient idea of Nirvana which then was a striving towards an Equilibrium based on the ancient clairvoyance. That which the decadent Oriental understands to-day by Nirvana is simply the world under the sway of Lucifer. And that which increasingly strives to come about from the efforts made in the West, from those strivings which develop out of our modern civilisation in so far as that is not permeated with Spiritual knowledge, simply means the mechanising of the world; an effort to make the processes of human existence more and more mechanical. An Ahrimanisation on the one side, and a Luciferisation on the other.

If the things described from a certain point of view in the last lecture, as the chaotic life of recent times without any sense of guidance, be continued into the future,—then, without a shadow of doubt, you will see the Ahrimanisation of Mankind. This can only be checked if, into this super-intellectual life, this super-individualised existence of mankind, this existence of man to-day which is being more and more permeated by egoism, there is brought a perception of the Spiritual world. Everywhere we need this perception of the Spiritual world. Above all it is necessary that into different sciences this Spiritual impulse should come, for otherwise, in time to come they will rule as an abstract authority over humanity, and it will be dominated entirely by these various sciences, which would batten them down with authoritative power, and Ahrimanise them. It is especially important in our modern times, when the social riddles of life beat in strongly on human evolution, especially now is it important to elevate one's perception to that which can reveal the connection of man with his planetary life.

The old ideas of man's relationship with a Spiritual world contained in the different creeds, have been crippled in various directions, crippled on the one side and reduced to a merely abstract intellectual understanding such as threatens to happen for instance in the Evangelical Confessions, or, on the other to an external principle of power, as happens in the Roman Confession. These are but different expressions of what threatens man to-day. What is really necessary is, that man should find his inner orientation, that he should attain an inner impulse in order to have a free vision, so that he can look up to that which unites him with his planet, and through his planet with the whole Cosmos. He must feel to-day:—Geology is not knowledge of the Earth; that vision of a stony colossus, on which are oceans of water, and surrounded by air.—that is not the Earth; and what surrounds us as the Milky Way and Suns, is not the Cosmos. The Universe consists of Ahrimanic beings below, and Luciferic beings above, which shine through the external sense illusion. And then we have the beings of the normal Hierarchies, to whom man can elevate himself when he can break through both sense-illusions and come to the truth; for the real beings do not appear in this external sense-illusion, they only reveal themselves, as it were shining through this external sense-appearance.

Man of to-day must recognise: “I can perceive the Earth. If I am able to see that what appears below on the Earth appears as the outflow of Spiritual beings, then I can perceive what lives in the Seraphim, Cherubim, and Thrones. But if I am not able to present to myself Spiritually what lives on the Earth, I yield to the illusion of what appears to me physically on the Earth. If I remain a Geologist, I cannot raise myself to Geosophy—and then my being is Ahrimanised. If I look up to the world of the Stars and form ideas only about what I can see sensibly, I Luciferise myself. But if I am in a condition to take what appears in the external illusion, and break through that to the spirit, then I can say: `Yes, I can see the Stars, the Milky Way, Suns appear to me. But they announce to me Kyriotetes, Exusiai, Dynamis, Spirits of Wisdom, Motion and Form.' Then only do I find equilibrium.”

There is no question of our speaking of Cosmic beings as better than Earthly beings, it is a question of our being able everywhere to penetrate through that sense-illusion to the true essence, to the real beings behind, with whom we as human beings are actually connected. Sense-appearance as such does not deceive us, for if we can take that sense-appearance in the right way and interpret it, the Spiritual beings are there. Then we have them. Sense-appearance as such, is not deceptive; it is only our interpretation of sense-appearance which can be deceptive; our too strong relation with the Earth on the one side: and the Super-earth, what is outside the earth, on the other, when we traverse it between death and re-birth.

Man to-day, hardly experiences anything of such ideas, if he only turns to what has gradually developed within our civilisation. The fact that all that was once different, has been utterly and entirely forgotten by civilisation to-day. People certainly do read with a certain curiosity what has been written about the things in Nature in the 12th, 13th centuries, but they do not read it with sufficient understanding. If they did, they would see that the time in which men began to think as they think now, is really only a few centuries ago—that in the 11th, 12th, 13th, and even 14th centuries, they thought quite differently about the things of the external world. They did not merely see stone in the stony, and Earth in the earthly, but they saw the Stony and Earthy as the body of Divine Spiritual beings; in the Stars they did not see merely what is seen to-day, but the revelation of the Divine Spiritual. It is only in the last century that man was first reduced, to having Geology and a Cosmology, instead of a Geosophy and a Cosmosophy. Now through his Cosmology man would become Luciferic, through Geology he would become Ahrimanic, unless he can struggle to equilibrium through a Cosmosophy and Geosophy, and Anthroposophy alone combines them because man is fundamentally born of the entire Cosmos. Anthroposophy consists of these two “sophies,” Cosmosophy a wisdom of the Cosmos, and Geosophy, a wisdom of the Earth; and so on. We only understand man aright when we know how to bring him into Spiritual relation with the Universe. Then we shall not seek him one-sidedly only in his relationship with the LIGHT; that would be working for the Luciferic being; nor shall we seek him one-sidedly only in relationship with GRAVITY; that would be working for the Ahrimanic being; But we shall endeavour to pour an impulse into the will, which will give him the power henceforth to find the equilibrium between Light on the one hand and gravity on the other; between the tendency to the Earthly and the tendency to become Luciferic. Man must attain this equilibrium, and he can only do so when he can add the supersensible to his sensible concepts.

Now, my dear friends, in conclusion, something quite paradoxical. Just place before your souls, that of which it has been said that man needs to know it, so that thereby he can face a decision in this Cosmic age. Just consider that we must really speak of a possible Ahrimanising or Luciferising of the world. Place that before your souls, and consider it is an important affair of humanity, and then, my dear friends, take what you can read in the ordinary literature of to-day—that which comes to you as Spiritual life out of the lecture rooms, and the other Educational Institutes. Just consider the great cleft between these, and you will realise what is necessary for man so that he can rise above the decadence of his modern life. What is so urgently necessary is Earnest labour in Spiritual spheres. One can only begin that, if one is resolved to take earnestly such ideas as those we have considered to-day

And of these same things we will speak further in the next lecture.