The Rudolf Steiner Archive

The lectures thus far given in this cycle should have made it abundantly clear that spiritual-scientific research reveals the Christ event as the most supremely vital one in the entire evolution of mankind, that we must recognize it as having introduced a wholly new strain into the totality of Earth evolution. We learned that something completely new entered this evolution of mankind through the Mystery of Golgotha, through the event of Palestine and everything connected with it before and after, and that human evolution must needs have taken a totally different course had the Christ event not intervened.—If we are to understand the Mystery of Golgotha we must further examine some of the intimate details of the gradual approach of the Christ Being itself; but naturally, even fourteen lectures do not suffice to tell all there is to be told about a subject embracing the whole world. The author of the John Gospel pointed this out when he said that there was much more to be told, but that the world could not produce enough books to tell it. So you will not expect fourteen lectures to mention everything connected with the Christ event and with its narration in the Gospel of St. John and in the other, related ones.

Yesterday and the day before we learned how the dwelling of the Christ Spirit, the Christ Individuality, in the threefold sheath of Jesus of Nazareth gradually made possible all that is described in the John Gospel up to and including the chapter on the Raising of Lazarus. Thus we saw that Christ's task was the gradual development of the threefold corporeality—the physical, the etheric, and the astral body—that had been offered up to Him by the lofty initiate Jesus of Nazareth. But in order to understand exactly what Christ wrought in this threefold sheath we must first get a clear picture of the interrelationship, in man, of the three principles of his being. Hitherto we have only indicated in rough outline that in the waking state the physical body, the etheric or life body, the astral body, and the ego are seen by clairvoyant conciousness as interpenetrating each other, forming an interpermeating whole, and that at night the physical and etheric bodies remain in bed, while the astral body and the ego are withdrawn. Today, in order to describe the Mystery of Golgotha more closely, we must enquire more fully into the exact nature of this inter-permeation of the four principles of the human being during day consciousness; that is, in just what manner the ego and astral body enter the etheric and physical bodies upon awakening in the morning. I can best make this clear by means of a diagram.

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Suppose that in this drawing we had, down here, the physical body, and above it, the etheric body. In the morning, when the astral body and the ego re-enter the physical bodies from the spiritual world, this comes about in such a way that in the main (I beg you to take this qualification seriously) the astral body enters the etheric body, and the ego the physical body. In this drawing, then, the horizontal lines stand for the astral and etheric bodies, the vertical lines for the ego and the physical body.

I said “in the main” because naturally everything in the human being is interpenetrative: the ego, for example, is in the etheric body as well as elsewhere, and so on; but what is referred to here is the principal, the essential interpenetration, and the manner in which the latter prevails most completely can be represented by the diagram.

Next we must enquire, What, exactly, occurred at the Baptism? We have said that the ego of Jesus of Nazareth abandoned His physical, etheric, and astral bodies, leaving this threefold sheath for the Christ Being; so what remained of Jesus of Nazareth we can show in diagram as His physical, etheric, and astral bodies. The ego abandoned the physical body, and in place of the ego of Jesus of Nazareth there entered into this threefold sheath—occupying principally the physical body, though again not exclusively—the Christ Being.

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Here we indeed touch the fringe of a deep mystery; for if we consider what really took place at this point we realize that it bears on all the immense complexities of mankind which we have indicated in the last lectures. I told you that everything people have in common, the generic factor, so to speak, in man within a certain group, is to be found in the female element of heredity. I said that the outer facial resemblance among members of the same people is carried down through the generations by woman. The male element, on the other hand, passes on the distinguishing features in man: it is the factor that makes him an individual entity here on earth, that places his ego upon a footing of its own. Great minds who are in touch with the spiritual world have always felt this in the right way, and we can really learn to know and appreciate the utterances of great men who were close to the spiritual world only by penetrating to these depths of cosmic truths.

Look once more at our first diagram and reflect as follows: We have an etheric body, and in it lives the astral body. The astral body is the vehicle of our conceptions, ideas, thoughts, sensations, feelings, and it dwells in the etheric body. But we have learned that it is specifically the task of the etheric body to work upon the physical body effectively, so to say, containing as it does the forces that form it. We must therefore conclude that this etheric body, permeated as it is by the astral body, contains all that makes man a man, all that imprints in him a definite form from within, as it were, proceeding from the spiritual elements. So that whatever produces resemblance among men derives from what works within, and is not merely external; in other words, not from anything bound to his physical body, but from elements associated with his etheric and astral bodies, for these are the inner principles.

For this reason, anyone who can see into such matters will sense that what permeates his etheric and astral bodies comes from the maternal element, whereas all that gives his physical body its peculiar form, imprinted by his ego—the ego dwelling in the physical body—is a paternal heritage.

“My father gave my build to me,
Toward life my sober bearing;
From mother comes my cheerful heart,
My joy in storytelling.”¹

These words spoken by Goethe are an interpretation of what I showed you in diagram. “From my father I have my stature” refers to what develops from the ego; and the imagination, the gift of storytelling, inherited from the mother, has its being in the etheric and astral bodies. The utterances of great minds are by no means grasped by those who believe to have understood them by means of trivial human concepts.

But now we must apply all this to the Christ event; and from this point of view we must ask, What would have happened to mankind if it had not taken place? If the Christ event had not occurred, the course of human development would have continued as we saw it commence with the post-Atlantean time. We learned that in very old times civilization rested upon a form of love closely linked with tribal relationship, with consanguinity. Those whom people loved were their blood relatives. And we saw how this blood bond kept fraying as humanity progressed.

Now let us pass from the earliest days of human evolution to the time of Christ Jesus' appearance. While in most ancient epochs marriage was always consummated within one and the same tribe, you will find that during the Roman dominion—and that is the time of the Christ event—the custom of endogamy was increasingly ignored, that a great variety of peoples were thrown together as a result of the Roman expeditions, and that the “close marriage” had very largely to give way to exogamy, the “distant marriage.” It was necessary for blood ties to lose their strength in the evolution of mankind because men were destined to take their stand upon their own ego.

Assuming, now, that Christ had not come to provide new forces, to replace the old love engendered by blood ties with a new spiritual love, we ask again, what would have happened? In that case love, the factor that unites men, would gradually have vanished from the face of the earth: that which brings men together in love would have perished in man's nature. Without the Christ the human race would have lived to see the dying out of love for each other: men would have been driven back into their own segregated individualities. Looked at only from the point of view of external science, these things do not disclose the profound truths underlying them. If you were to examine—not chemically, but by the means at the disposal of spiritual research—the blood of present-day man and compare it with that of people who lived several thousand years before the appearance of Christ, you would find that it had changed, had taken on a character tending to make it less and less a vehicle capable of bearing love. Imagine, in ancient times, a man of insight who could see deep into the course of human development, who could foretell what would needs come to pass should only the one antiquated tendency persist without the intervention of the Christ event: how would the course of future evolution present itself to an initiate of that sort? What images would he have to evoke in the human soul to indicate what would happen in the future if love in the soul, the Christ love, failed to replace the love arising from blood ties in the same measure as the latter disappeared? He had to say: If men become ever more isolated, more hardened in their own ego; if the lines separating souls become ever more marked so that souls understand each other less and less, then men of the outer world will fall increasingly into discord and contention, and the war of all against all will usurp the place of love on earth.

And this is indeed what would have ensued if evolution had proceeded on the basis of blood relationship without the intervention of Christ. All men would inevitably have been involved in the war of all against all. This war will come to pass in any case, but only for those who have not become imbued in the right way with the Christ principle. That is what a prophetic seer beheld as the end of the Earth evolution, and well could it fill his soul with terror: souls no longer understand each other, hence they must rage, soul against soul.

I have explained that only gradually can men become united through the Christ principle. In Tolstoi and Solovyev I gave you an example showing how two noble spirits, each thinking to proclaim the real Christ, can hold such contradictory views that one of them considers the other the Antichrist—for that is what Solovyev believed Tolstoi to be. The conflict of beliefs at first present in the souls of men would gradually come to expression in the outer world, that is, men would rage against each other. That would be the inevitable consequence of the development of the blood principle.—It would be pointless to object here that in spite of the Christ event we still see discord and contention on all sides, that we are still far from any realization of Christian love: I have told you that we are only at the beginning of Christian evolution. The great impulse has been given which enabled the Christ to imbue ever more the souls of men in the further course of earth development, and to unite them in a spiritual way. What still exists today in the way of discord and contention—and this will lead to even greater excesses—is a result of the fact that hitherto mankind has become permeated with the real Christ principle only to the most negligible extent: conditions that have existed among men from time immemorial still hold sway and can be overcome only by degrees, inasmuch as the Christ impulse will flow into mankind but slowly and gradually.

That, then, is a picture of what would have been foreseen in pre-Christian times by one who had clairvoyantly penetrated the future course of human evolution. He could have put it this way: I have been vouchsafed a remnant of the old power of clairvoyance. In primeval times all men were able to see into the spiritual world by means of a dim, dull clairvoyance, which has gradually vanished. But the possibility still exists, like a heritage from those ancient times, to penetrate the spiritual world in an abnormal, dreamlike state. In this way there can be seen something of what lies beneath the outer surface of things.

All the old legends, fairy stories, and myths, which truly are fraught with a wisdom deeper than is to be found in modern science, tell us that in the olden times the capacity for entering exceptional states was very wide-spread. Call such states dreams, if you like: they nevertheless heralded events; but they did not provide sufficient wisdom to protect men from the conflict of all against all. The sage of old emphasized this in the strongest possible terms, saying, We are heir to a primeval wisdom which people of the Atlantean era were able to perceive in abnormal states, and even now there are isolated men who can discern it under the same conditions; and what is heralded there is the course the near future will take. But the revelations of those dreams inspired no confidence: they were deceptive and destined to become ever more so. That was the wisdom taught in pre-Christian times, and in that form did the teacher proclaim it to the people.

That is why it is significant that an appreciation of the whole intensity and power of the Christ impulse leads us to the comprehension of a certain great truth: In a world lacking the Christ impulse the isolation and segregation of men, their mutual antagonism, something like a struggle for existence, would be brought about—similar to the materialistic-Darwinistic theory foisted upon us today—a struggle for existence such as reigns in the animal kingdom, but which should have no place in the world of men. Somewhat grotesquely we might say, when the earth has run its course it will present the picture of humanity painted by certain materialists in line with a Darwinistic theory borrowed from the animal world; but today this theory, when applied to mankind, is wrong. It is true in the animal kingdom because there no impulse governs which could transform discord into love. Christ, as a spiritual force in humanity, will confound all materialistic Darwinism.

But in order to grasp this, one must understand that in the outer sense world men can eliminate the antagonistic attitude arising from their differences of opinion, feelings, and actions only by combatting and adjusting within themselves all that would otherwise flow out into the external world. No one is going to quarrel with a different opinion in the soul of another if he first fights against all that must be combatted in himself, if he establishes harmony among the various principles of his being. He will confront the outer world as one who loves, not as one who quarrels. It is all a matter of diverting the conflict from the outer world to the inner man: the forces holding sway in human nature must battle each other within man.

Two conflicting opinions must be looked at as follows: This is one opinion—it is tenable; that is the other—it is also tenable. But if I recognize only the one and consider justifiable only what I want, resisting the other, then I shall be involved in a struggle on the physical plane. To insist on my opinion is to be selfish; to consider my action the only justifiable one means being egotistical. But if I consider the other man's opinion and endeavor to create harmony within myself, my attitude toward the other will then be a very different one; and only then will I begin to understand him. Diverting external strife into another channel—the harmonizing of inner human forces—that would be another way of expressing the idea of progress in the evolution of mankind. The possibility of inner concord, of finding the way to harmonize the resisting forces within, this had to be bestowed upon man by the Christ. Christ gives man the power first of all to eliminate the discord within himself, and without Christ this could never be achieved. In respect of outer strife the ancient, pre-Christian people rightly looked upon one special form of it as the ultimate horror: the child's strife against father and mother. Also, in the days when men knew what course evolution would take lacking the Christ-Impulse, parricide was considered the most terrible and abhorrent of all crimes. That was made very clear by those wise men of old who foresaw the coming of Christ. But they also knew what the inevitable result would be in the outer world if the battle were not first waged in every man's own soul.

Let us examine our own inner nature. We have learned that where the etheric and astral bodies interpenetrate the mother holds sway, while the father comes to expression in the ego-permeated physical body. In other words, the mother, the female element, governs in all that pertains to the traits we share with others, to the generic, to all that constitutes our inner life in so far as it expresses itself in wisdom and in conceptions; whereas every quality arising from a union of the ego and the physical body, in the externally differentiated form—all that makes man an ego—derives from the father, the male element. What is it, then, above all things that the ancient sages who thought along these lines had to demand of men? They had to insist on a clear understanding of the relation of the physical body and the ego to the etheric and astral bodies: on a mental grasp of the maternal and paternal elements. By reason of having an etheric and an astral body man has the mother principle in him: in addition to his outer mother, the mother of the physical plane, he has, so to speak, the maternal element within him—the Mother, and besides his physical father he has within him the paternal element—the Father. The proper adjustment of the relation between this inner father and inner mother is something that was held up to men as a lofty ideal to strive for. Failure to harmonize these two elements inevitably results in spreading discord within men out into the physical world—with devastating consequences. Therefore, said the old sage: Man's task is to bring about harmony within himself between the paternal and the maternal elements. If he does not succeed, there will appear in the world what we must recognize as the ultimate horror.

What we have just expressed in anthroposophical phraseology, so to say, was proclaimed to mankind by the ancient sages somewhat as follows: In primeval times we inherited a primordial wisdom, and even today men can participate in it when in an abnormal state. But the possibility of entering this state is becoming ever more remote, and even the old initiation cannot lead beyond a certain point in human evolution.

Let us once more consider this old initiation as we described it in the last lectures: what occurred there? Out of the complex composed of physical body, etheric body, astral body, and ego, the etheric and astral bodies were withdrawn, but the ego remained. Hence there could be no question of self-consciousness during the three and a half days of initiation: it was extinguished; and it was replaced by a form of consciousness from the higher spiritual world, instilled by the priest-initiator who guided the candidate throughout and placed his own ego at the latter's disposal. Now, what exactly was the result of this? Something occurred that was expressed in a formula which will strike you as strange; but when you have understood it, it will no longer seem so. It was expressed as follows: When a man was initiated in the old sense the maternal element withdrew and the paternal element remained; that is, the candidate killed the paternal element and united with the mother element. In other words, he killed his father within him and wedded his mother. So when the old initiate had lain three and a half days in the lethargic state he had united with his mother and had killed the father within himself. He had become fatherless; and that had to occur, because he had to renounce his individuality and dwell in a higher spiritual world. He became one with his people; but the factor inherent in a people was precisely that which was provided by the maternal element. He became one with the entire organism of his people; he became exactly that which Nathanael was, which was always designated by the name of the people in question—in Jewry, an “Israelite,” among Persians a “Persian.”

There can never be any wisdom in the world other than the wisdom proceeding from the Mysteries—no other is possible. Those who learn in the Mysteries what these reveal become messengers, and the outer world learns from them what is beheld in the Mysteries. One of the things acquired in line with the old wisdom was the exact knowledge of what had been achieved by uniting with the inner mother and killing the father. But this hereditary wisdom cannot help man past a certain point in evolution. Something different, something wholly new, had to replace the old wisdom. Had mankind continued indefinitely to receive the old wisdom gained in this way, it would have been driven, as already stated, into the war of all against all. Opinion would be arrayed against opinion, feeling against feeling, will against will; and that terrifying, gruesome image of the future, where man would unite with his mother and kill his father, would come true. All this was portrayed in pregnant pictures, in great and mighty images, by the old initiates who, though initiated, looked for the coming of Christ; and the imprint of this wisdom of the pre-Christian sages has been preserved in the legends and myths.

We need only recall the name of Oedipus and we are in touch with a myth expressing what the ancient sages had to say on this subject. The old Greek legend, presented in so mighty and grandiose a way by the Greek tragedians, runs as follows: There was a king in Thebes, and his name was Laios. His spouse was Iokaste. For a long time they had no progeny. Then Laios enquired of the Oracle of Delphi whether he could not be vouchsafed a son; and the Oracle gave him the answer: If thou wilt have a son it will be one who shall kill thee.—In a state of intoxication—that is, in a state of dimmed consciousness—Laios begot a son. Oedipus was born; and Laios knew that this was the son who would kill him. He therefore resolved to abandon the child; and in order to insure his complete annihilation he caused his feet to be pierced. Then he was left to die; but a shepherd found the child and took pity on him. He brought him to Corinth, and there Oedipus was reared in the royal household. When he was grown he learned of the Oracle's prophesy: that he would kill his father and wed his mother; but there was no escaping it. On account of being taken for the king's son he had to leave the place where he was reared. On his way he met his real father and, without recognizing him, killed him. He came to Thebes; and because he was able to answer the Sphinx' questions and solve the riddle of the grisly monster that led so many to their death, the Sphinx had to kill itself. Thus, for the time being, Oedipus was his country's benefactor. He was made king and received the queen's hand in marriage—his mother's hand! Without knowing it, he had killed his father and united with his mother. He now ruled as king; but by reason of having acquired his rule in this way and of all the dreadful misfortune that clung to him, he brought untold misery upon his country.—In Sophocles' drama we finally encounter him as blinded, as one who has destroyed his own eyesight.

That is a story whose imagery originated in the old temples of wisdom; and what it intended to tell was that in a certain respect Oedipus could still make contact, in the old sense, with the spiritual world. His father had consulted the Oracle. Those oracles were the last heritage of the old clairvoyance, but they were powerless to establish peace in the outer world. They could not provide that harmony of the paternal and the maternal elements which was to be striven for and achieved.

The circumstance that Oedipus solved the Sphinx' riddle indicates that he was intended to represent the sort of man who had acquired a certain old type of clairvoyance simply through heredity; that is, he knew the nature of man to the extent to which the last remnants of the old primordial wisdom could provide such cognition. But never could it suffice to stem the raging of man against man, as symbolized by the parricide and the union with the mother. Although in touch with primordial wisdom, Oedipus is unable, by its means, to see through its complexity. This old wisdom no longer induced seership—that is what the old sages wanted to proclaim. Had it been attended by clairvoyance as in the old way of consanguinity, the blood would have spoken when Oedipus confronted first his father, and later, his mother; but the blood was silent. That is a graphic presentation of the disintegration of primordial wisdom.

What had to happen in order that once and for all the inner harmonious compensation might be found between the maternal and paternal elements, between man's own ego that is of the father, and the mother principle? The Christ impulse had to come.—And now we can peer from still another angle into certain depths of the Marriage in Cana of Galilee. We are told:

The mother of Jesus was there: And both Jesus was called, and his disciples, to the marriage.

Jesus—or better, Christ—was to be the great example for humanity of a being who had achieved the inner concord between himself—that is, his ego—and the mother principle. At the Marriage in Cana of Galilee He indicated:

Something passeth from me to thee.

That was a new sort of passing from one to another: it was no longer as it had been, but implied a renewal of the whole relationship. It meant the lofty and enduring ideal of inner compensation achieved without first killing the father—without withdrawing from the physical body; it meant finding agreement with the maternal principle in the ego. Now the time had come when the human being learned to combat within himself the excessive power of egotism, of the ego principle; when he learned to correlate it with the maternal principle holding sway in the etheric and astral bodies.

So we find in the Marriage in Cana a beautiful image of the relation of the ego, the paternal principle, to the mother principle: it represents the inner harmony, the love, obtained in the outer world between Christ Jesus and His Mother. It was intended as an image of the harmonious compensation between the ego and the maternal principle, achieved inwardly. Such a possibility had not existed previously: it was created by the deed of Christ Jesus. But inasmuch as it came about through the deed of Christ, it brought with it the only possible refutation—that is, through the deed—of all that would inevitably have come to pass under the influence of those remnants of the ancient wisdom which would have led to the killing of the father and the uniting of the mother with her son.

Let us see just what it is that the Christ principle combats. The old sage, contemplating the Christ and comparing the old way with the new, could put it this way: If the union with the mother is sought in the old way, no good can result for humanity. But if sought in the new way, as shown in the Marriage at Cana—if man unites with the astral and etheric bodies dwelling within him—then salvation and peace and fraternity will spread among men more and more as time passes; and the old principle of killing the father and wedding the mother will be resisted.—So the antagonistic element which the Christ had to eradicate was not the ancient wisdom: the latter did not need to be combatted, for it was gradually losing its power and would eventually dry up of itself; and we see how people like Oedipus fall victim to discord precisely by putting their faith in it. On the other hand, the evil would not cease of itself if the new wisdom were ignored; that is, if people clung rigidly to the old principle and remained insensible to the manner in which the Christ impulse acts. Not to ding to the obsolete principle, not to follow the old lines rigidly, but to learn what had come into the world through Christ—that is what was felt to be the greatest step forward.

Do we find this, too, suggested anywhere? We do: legends and myths are indeed fraught with the deepest wisdom. There is a legend you will not find in the Gospels, but it is none the less a Christian legend as well as a Christian truth. It runs this way: Once upon a time there was a married couple, and for a long time this couple had no son. Then it was revealed to the mother in a dream—note this well—that she would have a son, but that this son would first kill his father and then unite with his mother, and that he would bring frightful disaster upon his whole tribe.

Again we have a dream, corresponding to the oracle in the case of Oedipus; that is, we are again dealing with what had come down from primeval clairvoyance. What was to happen was revealed to the mother in the old way. But did this revelation suffice to make her see clearly the conditions governing in the world? to avert the disaster? Let us ask the legend, which informs us further:

Under the influence of the wisdom gleaned in her dream, the mother took the child she had borne to the island of Kariot and there abandoned him. But he was found by the queen of a neighboring realm, who being childless, reared him herself. Later the royal couple had a child of their own, and the foundling soon felt himself discriminated against; and being of a passionate temperament he slew the son of the royal pair. Now he could no longer re-main: he had to flee, and he came to the court of Pilate, the Governor, where he was soon made overseer in the household. But one day he came to blows with his neighbor; and in the struggle he killed him, knowing not that it was his own father. Circumstances later led to his wedding his neighbor's wife, who, unbeknownst to him, was his mother.

This foundling was Judas Iscariot. When he became aware of his terrible position he Red again. And nowhere did he find compassion save in Him Who had mercy for all who approached Him, Who not only sat at the table with publicans and sinners but Who, though seeing all, took unto Himself even this great sinner; for it was His mission to work not only for the righteous, but for all men, and to lead them out of sin to salvation. In this way Judas Iscariot came into the environment of Christ Jesus and to cause the calamity which had been foretold, and which was destined to be fulfilled in the sphere of Christ Jesus. Schiller says:

“An evil deed its own curse bears within:
It multiplies, begetting evil brood.”²

Judas became the betrayer of Christ Jesus. True, everything that was destined to come about through him had already been fulfilled in the murder of his father and the wedding of his mother; but he survived, so to speak, as a tool, because he was to be the evil instrument for bringing about good, thereby performing an act of supererogation.

The individuality presented to us in the figure of Oedipus loses his sight, as a result of the evil he has wrought, the moment he realizes what he has done. But the other, whose identical destiny originated in his connection with the inherited primordial wisdom, does not become blind: he was chosen to fulfill destiny, to do the deed that would lead to the Mystery of Golgotha, that would bring about the physical death of Him Who is “the Light of the World” and Who enkindles the Light of the World in healing the man born blind. Oedipus had to lose his sight; to the blind man, Christ gave sight. Yet He died at the hands of one who, like Oedipus, was chosen to exemplify the gradual extinction of the ancient wisdom in mankind, to expose its insufficiency in the matter of bringing salvation and peace and love. For these to come, the Christ-Impulse was indispensable, and the event of Golgotha had to take place. There had first to come about something whose outer reflection is shown us in the relation between the Jesus-Christ Ego and His Mother at the Marriage in Cana of Galilee.

And one thing more was needed as well. The writer of the John Gospel describes it as follows: There beneath the Cross stood the Mother, and there stood the disciple “whom the Lord loved”, Lazarus-John, whom He Himself had initiated and through whom the wisdom of Christianity was to be handed down to posterity; he through whom man's astral body was to be so powerfully influenced as to render it capable of harboring the Christ principle. There in the human astral body the Christ principle was to live, and it was John's mission to pour the Christ principle into this astral body. But in order that this might come to pass, this Christ principle, raying down from the Cross, had still to unite with the etheric principle, with the Mother. That is why from the Cross Christ called down the words:

From this hour forth, this is thy mother—and this is thy son.

That means, He unites His wisdom with the maternal principle.

Thus we see the profundity, not only of the Gospels, but of all the interrelationships in the Mysteries. Truly, the old legends are related to the prophesies and Gospels of more recent times as is presage to fulfillment. In the legends of Oedipus and of Judas we are clearly shown that once upon a time there was a divine, primordial wisdom; that this wisdom vanished; and that a new wisdom had to come. And this new wisdom will carry men forward to a point that would never have been attainable through the old wisdom. The Oedipus legend tells us what must have occurred without the intervention of the Christ impulse; and the nature of the opposition to the Christ, the rigid clinging to the ancient wisdom, is made clear in the Judas legend. But the principle which even the old legends and myths had declared inadequate is brought to us in a new light through the new revelation, through the Gospel. The Gospel gives us the answer to what the old legends expressed in images of the old wisdom. In legends we were told that nevermore can the old wisdom provide what humanity needs for the future; but the Gospel, the new wisdom, says: I bring tidings of what mankind needs, of what could never have come without the influence of the Christ principle, without the event of Golgotha.

• 1. “Vom Vater hab'ich die Satur,
  Des Lebens ernstes Führen,
  Vom Mütterchen die Frohnatur,
  Und Lust am Fabulieren.”
• 2. “Das eben ist der Fluch der bösen Tat,
  Dass sie, fortzeugend, Böses muss gebären.”

We have arrived at an important point in our studies—a sort of climax—hence we may expect to encounter various difficult passages in elucidating the Gospels. I may therefore be permitted at the beginning of these expositions, to preface the continuation of what was said yesterday with a short survey of the salient features thus far treated.

We know that the nature of mankind's development was essentially different in remote times from what it is today, and we know that the human being shows an increasingly different form as our retrospect reaches farther and farther back to earlier conditions. It has already been mentioned that from our own time, which we may call the Central European cultural epoch, we can look back successively to the Greco-Latin time, to the Egypto-Chaldean period, and then to the era in which the ancient Persian people was led by Zarathustra. Beyond that we arrive at the remote Indian civilization, so very different from ours; and that brings us to a period of cultural evolution that followed immediately upon a great and mighty catastrophe. This cataclysm, running its course in tempestuous events in the air and in the water element, led to the disappearance of that continent which mankind had inhabited before the Indian civilization—ancient Atlantis, situated between Europe-Africa, and America—and to the migration of its people, westward to America and on the other side to the lands of Europe, Asia, and Africa, which had gradually taken on their present configuration. This Atlantean age, especially in the early part, produced human beings who were very differently constituted in respect of their soul from present-day mankind; and what interests us primarily in human evolution is precisely what pertains to the soul, for we know that everything corporeal is a result of psychospiritual development.

What was the nature of the soul life in this ancient Atlantean age? We know that at that time human consciousness was very different from what it became later, and that in a certain respect man had an archaic clairvoyance, but that he was not yet capable of any pronounced self-consciousness, of ego-consciousness. This is achieved only by learning to distinguish oneself from outer objects, and people of that time were not quite able to do this.

Let us imagine for a moment what would happen in our time if we were unable to distinguish ourselves from our surroundings—let us consider the matter in a concise way. Nowadays we ask, Where are the confines of my being? And with a certain justification we answer, from our present-day standpoint, The confines of my human entity are where my skin divides me off from my surroundings. People imagine that they consist only of what their skin encloses, and that everything else is made up of outer objects which they perceive and from which they distinguish themselves. They believe this because they know that if some part is removed from within their skin they are no longer a complete human being, nor can be. From a certain standpoint it is quite correct to say that if you cut off a piece of a man's flesh he is no longer a whole human being.

On the other hand, we also know that we inhale air with every breath; and to the question, where is this air, the answer is, all around us—everywhere where our environment makes contact with us: that is the air we will have within us in the next moment. Now it is outside us, now in us. Cut off this air, remove it, and you can no longer exist. You are less whole than you would be if the hand within your skin were cut off. So the truth of the matter is that we are not bounded by our skin. The surrounding air is part of us, it enters and leaves us, and we have no right arbitrarily to fix the skin as our boundary.

If people would come to understand this—it would have to be arrived at theoretically, as perception provides no means of observing it—it would lead them to ponder on matters not forced upon their attention by the outer world itself. If a man were at all times able to see the air current passing into him, spreading, being transformed, and passing out again, it would never occur to him to say, This hand is more a part of me than the air I inhale. He would count the air as part of himself, and would suspect hallucinations if he fancied himself an independent being capable of existing without his environment.

No such delusion could exist for the Atlantean, for his observation clearly showed him a different state of affairs. He saw the objects in his environment not in sharp outline, but surrounded by colored auras. He did not see a plant as we see it, but more as we see the street lamps on a foggy autumn evening: everything was surrounded by a great colored aura. That was because there is spirit—spiritual beings—in and among all things of the outer world, which the dim clairvoyance still existing at that time enabled the Atlantean to perceive. As the fog fills the space between the lights, so there are spiritual beings everywhere in space. The Atlantean saw these spiritual beings just as you see the fog, hence they constituted for him a kind of vaporous aura investing all outer objects. These themselves were indistinct; but because he saw the spirit he also saw everything of a spiritual nature that streamed in and out of him. And for the same reason he saw himself as a component of his whole environment. He saw currents flowing into his body from all sides, currents you cannot see today. Air is merely the densest substance that enters us: there are far more tenuous ones. Man has lost the power of discerning spirit because he no longer has the old dim clairvoyance; but the man of Atlantis saw the spiritual currents streaming in and out, just as your finger, were it conscious, would see the blood coursing through it and would know that it must wither if it were torn off. Just as the finger would feel, if conscious, so the Atlantean felt himself to be a member of an organism. He felt the currents streaming in through his eyes and ears, and so forth; and he knew that if he were to force himself out of their reach he could not remain a human being. He felt as though poured out into the whole outer world.

The man of Atlantis saw the spiritual world, but he could not distinguish himself from it: he lacked anything like a strong ego sense—self-consciousness in its present meaning. The opportunity to develop this was provided by the fading from his view of all that had emphasized his dependence upon his environment. The cessation of that awareness enabled him to develop his self-consciousness, his egoity, and to do this was the task of post-Atlantean man. After the great Atlantean catastrophe people were organized in such a way that the spiritual world receded from their consciousness, and that they gradually learned to see the outer physical world of the senses ever more clearly and distinctly. But nothing that evolves in the world takes place all at once, but step by step; it proceeds slowly and gradually; and thus the old dim clairvoyance vanished slowly and by degrees. Even today, under given conditions, it is still found as an old heritage in certain people and in mediumistic natures. Something that had reached its climax in a certain era gradually becomes extinct. In the earliest period of postAtlantean times, ordinary people still retained a great deal of the gift of clairvoyance; and what these people saw in the spiritual world was continually supplemented, expanded, and animated by the initiates who were guided to the spiritual world by the methods described in an earlier lecture, and who thus became the messengers of what in former times had been seen to a certain extent by all men.

Better than any external historical research, legends and myths—especially those linked with the oracle sanctuaries—have preserved for us what is true of those old times. In the oracle temples specially selected people were thrown into abnormal states—a dream state, or mediumistic state, as one might say—by reducing them to a consciousness state duller and darker than the ordinary waking state. They were in a condition of diminished consciousness, where they were surrounded by outer objects which, however, they did not see. This was not clairvoyance as it had once existed, but an intermediate state, half dreamlike, half in the nature of clairvoyance. Now, if information was sought concerning certain particular circumstances in the world, or the right mode of procedure in some special matter, the oracles were consulted; for in them was to be found the dim clairvoyance as a heritage of the ancient faculty.

At the beginning of his evolution, then, man was endowed with wisdom: wisdom streamed into him. But this wisdom gradually dwindled away: and even the initiates in their abnormal states—of for they had to be led into the spiritual world by the withdrawal of however, those who were not only initiated in the old sense, but who had advanced with the times and were prophets of the future, realized that a new impulse was indispensable for humanity. An ancient heritage of wisdom had been bestowed upon mankind when it descended from divine-spiritual heights, but it became ever more obscured. In the beginning all men possessed it, then but the few who were thrown into special states of consciousness in the oracles, then only the initiates, and so forth.

The day must come—thus spoke the old initiates who knew the signs of the time—in which this ancient heritage will have dwindled to the point where it is no longer capable of leading and guiding humanity; and this would mean that man would fall a prey to uncertainty and doubt in the world. It would express itself in his willing, his acting, and his feeling. And with the gradual dwindling of wisdom men would become their own unwise leaders: their ego would wax increasingly strong, so that with the recession of wisdom every individual would seek truth in his own ego, would develop his own feelings and will—every man for himself—and men would become ever more isolated, more alienated from each other, and they would understand each other less and less. Since each wants his own thoughts—thoughts that no longer flow out of a unified wisdom—none can understand the other's thoughts; and human feelings, no longer guided by universal wisdom, must eventually come into mutual conflict, as must also human actions. All men would act, think, and feel in opposition to each other, and ultimately mankind would be split up altogether into an aggregation of quarrelling and fighting individuals.

And what was the outer, physical sign that appeared as the expression of this development? It was the transformation mankind experienced in the blood. In very ancient times, as we know, endogamy was customary: people married only within the blood-related tribe. But this custom yielded increasingly to exogamy: the blood of mutually alien tribes became mixed; and that explains the decrease, the dwindling, of the heritage deriving from a remote past.

Let us once more recall Goethe's words which we quoted yesterday:

“My father gave my build to me,
Toward life my sober bearing.
From mother comes my cheerful heart,
My joy in storytelling.”

We connected this assertion with the fact that what the etheric body comprises derives from the maternal element, as handed down from generation to generation, so that every man bears in his own etheric body the legacy of the maternal element, and in his physical body, that of the paternal element. Now, by reason of consanguinity the inheritance, perpetuating itself from etheric body to etheric body, was very potent, and from it derived the old faculty of clairvoyance. The offspring of endogamy inherited with the related blood the old capacity for wisdom in the etheric body. But as blood became more and more mixed—as a result of increasing intermarriage among tribes—the possibility of handing down the ancient wisdom diminished; for as we said yesterday, human blood gradually altered, and the mixing of different bloods obscured the ancient wisdom more and more.

In other words, the blood—bearer of inherited maternal attributes—became ever less fitted to transmit the old faculty of clairvoyance. It simply developed in such a way that people became ever less able to see into the spiritual world. Physically considered, therefore, human blood altered in a manner to render it increasingly incapable of bearing the old wisdom that once had guided man so surely, falling instead more and more into the opposite extreme, becoming the bearer of egotism—that is, of a quality that leads men, as egos, to individual isolation and mutual antagonism. And for the same reason it gradually lost its power of uniting men in love.

We are, of course, still involved in this process of deterioration taking place in the human blood because, in as far as it has its origin in an ancient epoch, it will follow its lingering course to the end of Earth evolution. Therefore an impulse was needed in humanity capable of counteracting this condition. Through consanguinity men would have been led into error and misery, as the old wise men tell us in legends and myths, Men could no longer rely on the legacies of an ancient wisdom: even the oracles, asked for information and advice, divulged only what led to savage conflicts and quarrels. The oracle had foretold, for example, that Laios and Jocasta would have a son who would kill his father and wed his mother. Nevertheless, in the face of this legacy of oracle wisdom, nothing could at that time prevent the blood from falling more and more a prey to error: Oedipus does kill his father and does wed his mother. He commits parricide and incest.

What the old sage meant was this: Once upon a time men possessed wisdom; but even had it been preserved, the development of the ego must inevitably have proceeded, and egotism would have grown so strong that blood would rage against blood. Blood is no longer fitted to lead men upwards when it is guided only by the ancient wisdom. And thus the clairvoyant initiate who gave us the original picture of the Oedipus legend wished to set up a warning for mankind, saying: That is what would happen to you if nothing came to supersede the old oracle wisdom.—And in the Judas legend there is preserved even more clearly an indication of what the old oracle wisdom would have led to. Judas' mother, too, was prophetically told that her son would kill his father and wed his mother, thereby conjuring up untold misery; and it all came to pass in spite of the foreknowledge. This means that the primeval, inherited wisdom is not capable of saving man from the abyss into which he must fall unless a new impulse reaches mankind.

If we now look more closely into the causes of all this we must ask, Why was it inevitable that the ancient wisdom should become unfitted to dominate humanity? The answer to this question can be found by examining nature carefully the origin of the old wisdom in its relation to mankind I have already indicated that in the old Atlantean age a connection existed between the physical body and the etheric body of man that differed greatly from the later relation. In regard to two of the principles of man's nature it can be said that the physical and etheric bodies are so related that they approximately coincide, especially in the region of the head; but this is only the case in our own time. Looking back to the Atlantean period we find the etheric head protruding far beyond its physical counterpart: the etheric body extended past the physical body, particularly in the head region. Now, in the Atlantean epoch human evolution proceeded in such a way that the outline of the physical and of the etheric body became more and more coincident, especially in the head: the etheric body kept withdrawing into the physical body, thereby naturally altering this member of the human being.

That, then, is the essential feature of this phase of human evolution: the etheric body of the human head withdraws more and more into the physical aspect of the head until the two come to coincide. Now, as long as the etheric body was outside the physical head it was subject to conditions quite different from the subsequent ones: it was in touch, on all sides, with currents, with other spiritual beings; and the substance of what thus streamed in and out provided the faculty of clairvoyance in Atlantean times. So the capacity for clairvoyance was due to the incomplete coincidence of the physical and etheric bodies in the head region, a condition admitting from all sides currents endowing the etheric head with clairvoyance. Then followed the time when the etheric body withdrew into the physical body. In a certain way—not completely—it tore itself away from these currents; it began to cut itself off from the currents which had provided the capacity for clairvoyantly penetrating the wisdom of the world. Conversely, when in the old initiations a man's etheric body was withdrawn, his etheric head became interpermeated once more with the surrounding currents, and clairvoyance set in again.

Now, had this contact between the etheric body and the outer world been severed at one stroke, in the middle of the Atlantean age, the old clairvoyance would have vanished far more rapidly than was actually the case. No remnants of it would have remained for the post-Atlantean time, nor would mankind of a later age have retained any recollection of it. As it occurred, however, man preserved a certain contact with the outer currents. And something else took place as well: this etheric body that had cut itself off from the currents of its environment retained, nevertheless, certain remnants of the former capacity for wisdom. Keep well in mind that at the end of the Atlantean epoch, after man had drawn his etheric body into himself, there remained in it a sort of fund, the residue of what had once come to it from without—a small saving, if I may use the term: as if a son had a father, the father is earning money, and the son draws upon him according to his needs. In the same way, man drew upon his environment for all the wisdom he needed, up to the time when his etheric body severed the connection. Keeping to our simile, let us now assume that the son loses his father, there remains for him but a certain portion of his father's money, and he earns nothing to add to it. In time he will come to the end of it and have nothing left. That is the position in which the human being found himself. He had torn himself loose from his father-wisdom, had added nothing to it through his own endeavor, and subsisted on it into the Christian era—indeed, even now he is still living on his inheritance, not on anything he has earned. He lives on his capital, so to speak. In the earliest part of post-Atlantean development a bit of the capital was still left, though without his having himself earned the wisdom: he lived on the interest, as it were, and occasionally requested an additional sum from the initiates. But ultimately the coin of ancient wisdom lost its currency; and when it was given to Oedipus it no longer had any value: this old wisdom did not save him from the most frightful transgression, nor did it save Judas.

That is what took place in the course of human evolution. How did it come about that man gradually exhausted his capital of wisdom? Because in the past he had given access to two kinds of spiritual beings: the Luciferic beings, and later, as a consequence of these, the Ahrimanic or Mephistophelean beings. These prevented him from adding, by his own labor, to the store of old wisdom, for they acted upon his being as follows: the Luciferic beings tended to corrupt his passions and feelings, while the Ahrimanic, the Mephistophelean beings were more concerned with outwardly distorting his view of the world. Had the Luciferic beings not intervened in Earth evolution, man would have developed no such interests in the physical world that drags him down beneath his true status; and if, as a result of the Luciferic influence, the Mephistophelian, the Ahrimanic, the Satanic beings had not taken a-hand, man would know, and would always have known, that underlying every object of the senses there is spirit, and he would look through the surface of the sense world upon the spirit. But Ahriman infused into human observation something like a dark smoke cloud that prevents penetration to the spiritual. Through Ahriman's agency man is enmeshed in lies, in maya, in illusion.—These are the two beings that prevent man from earning any increment to the store of ancient wisdom once bestowed upon humanity; and as a consequence, this heritage has dwindled away and gradually become wholly useless.

Nevertheless, in a certain other respect evolution held to its course. During the Atlantean time the human etheric body merged with the physical body; and it was man's misfortune, so to speak—his fate—to be forced to experience the influence of Lucifer and Ahriman in his physical body in this physical world just at a time when he was God-forsaken, as it were. The result was that the old heritage of wisdom became useless precisely by reason of the influence of the physical body, of living in the physical body. How did this happen? Formerly man did not live in the physical body: he gathered his wisdom from his father's treasury, so to speak—from the ancient fund of wisdom. His source of supplies was outside his physical body, because he himself was outside it in respect of his etheric body; and this source finally dried up. In order to augment his fund of wisdom, man would have needed a treasury in his own body. But this he did not have; and consequently, in default of an inner source of wisdom, there remained less and less of it in his etheric body every time he abandoned his physical body at death. After every death, every reincarnation, the sum of wisdom in his etheric body was less: the etheric body became ever poorer in wisdom.

But evolution advances; and just as in the Atlantean age evolution was such that the etheric body withdrew into the physical body, so future development will proceed in such a way that man will gradually emerge again from his physical body. Whereas in a former age the etheric body kept drawing into the physical—ever deeper, up to the coming of Christ—the time then arrived in which the course of evolution changed. At the moment in which Christ appeared the etheric body began to retrace its course; and already in our present time it is no longer as closely bound to the physical body as it was when Christ was present on earth. And as a result the physical body has become even denser than before. The human being, then, is moving toward a future in which his etheric body will increasingly protrude, and in time it will extend as far as it did in the Atlantean epoch.

Here we can pursue our simile a bit further. If the son, who had formerly lived on his father's fund, spends it all and earns nothing additional, his prospects will become increasingly dismal. But if this man now has a son of his own—that would be the grandson—the latter will not be in the same position as his father. The father at least inherited something and could go on spending, but there remains nothing at all for the grandson, nor does he inherit anything: for the time being he is left with nothing whatever. And in a certain way that describes the course of human evolution. When the etheric body entered the physical, bringing along a supply of divine wisdom from the treasury of the Godhead, it still provided wisdom for its physical body. But the Luciferic and Ahrimanic spirits prevented all augmentation of this wisdom in the physical body—contrived that none should be added. When now the etheric body begins to emerge again it takes nothing with it from the physical body, and the consequence is that if nothing else had intervened man would be heading for a future in which his etheric body, though belonging to him, would contain no vestige of wisdom or knowledge. And with the complete desiccation of the physical body the etheric body would be destitute as well, for nothing could be drawn from the dried-up physical body. Therefore, if the physical body is not to desiccate in that future period, the etheric body must he provided with strength, with the strength of wisdom. Before emerging from the physical body the etheric body should have been endowed with the power of wisdom. Within the physical body it must have received something it can take out with it. Then, when it emerges—provided it has acquired this wisdom—it can react on the physical body, giving it life and preventing its desiccation.

The future evolution of humanity can take one of two courses, of which one is as follows: Man develops without Christ. In this case the etheric body could bring with it nothing from the physical body, because it had received nothing from it: it emerges empty. But conversely, the etheric body cannot animate the physical body, having nothing to give: it cannot prevent the attrition, the withering, of the physical body. Man would gradually forfeit all the fruits of his physical life: they could furnish nothing out of his physical body, which he would therefore have to abandon. But the very purpose for which man descended to earth was to acquire a physical body in addition to his other principles. The germ of the physical body originated in an earlier period, but without its actual formation man would never fulfill his mission on earth. But the influences of Lucifer and Ahriman have entered the picture; and if man acquires nothing in his physical body, if his etheric body withdraws again with nothing to take with it—having even used up the old store of wisdom—then the earth's mission is doomed: the mission of the earth within the universe would fail of fulfillment. Man would carry over nothing into the future but the empty etheric skull which had been abundantly filled when he originally brought it into earth evolution.

But now let us suppose something were to occur at the right moment which would enable man, as his etheric body emerges again, to provide something for it, to animate it, to penetrate it with wisdom as of old: the etheric body would continue to emerge just the same; but now, endowed with new life, new strength, it could employ these for vitalizing the physical body. It could send power and life back into it. But the etheric body itself must first possess these: it would first have to receive this strength and life; and if it succeeds in this the fruits of man's earth life are saved. The physical body will then not simply decay, but rather, this corruptible physical body will assume the configuration of the etheric body, the incorruptible; and man's resurrection, with the harvest reaped in his physical body, is assured.

An impulse had thus to come to the earth through which the exhausted treasure of ancient wisdom might be replenished, through which the etheric body might be endowed with new life, thus enabling the physical element—otherwise destined to corruption—to put on the incorruptible and to become permeated by an etheric body capable of rendering it immortal, of rescuing it from Earth evolution. And that is what Christ brought mankind—this pervasion of the etheric body with life. The transformation of the human physical body that would otherwise be doomed to death, its preservation from corruption, its ability to wear the incorruptible—all this is connected with the Christ. Life was infused into the human etheric body by the Christ impulse—new life, after the old had been spent. And looking into the future, man must tell himself: When my etheric body will ultimately have emerged from my physical body, I should have developed in such a way that it is wholly saturated by the Christ. The Christ must live in me. In the course of my earth development I must by degrees completely permeate my etheric body with the Christ.

What I have just described to you are the deeper processes that elude outer observation. They constitute the spiritual principle underlying the physical evolution of the world.

But what outer form did all this have to take? What was it that entered the physical body through the Luciferic and Ahrimanic beings? The tendency to decay, to dissolution—in short, the tendency to die. The germ of death had entered the physical body. Had no Christ come, this death germ would have developed its full power only at the end of Earth evolution, for then the etheric body would be for all time powerless to reanimate man; and at the completion of Earth evolution, that which had come into being as human physical body would fall into decay and the earth's mission itself would end in death. Whenever we encounter death today we can discern in our present life a portent of the universal death that would occur at the end of Earth evolution. Mankind's ancient heritage dwindles but slowly and gradually, and the possibility of being born again and again, of passing from incarnation to incarnation, is due to the life fund originally given man on his way. As regards his purely external life in the successive incarnations, the possibility for life to exist would not be fully exhausted before the end of Earth evolution; but as time goes on the gradual extinction of the race would manifest itself. This would occur piece by piece, and the physical body would continually wither. Had the Christ impulse not come, man would perish member by member as Earth evolution approached its termination.—At present the Christ-Impulse is but at the beginning of its development: only by degrees will it make its way among men; and only future epochs will reveal—and continue to reveal to the very end of Earth evolution—the full significance of Christ for humanity.

But the various human activities and interests have not all been affected alike by the Christ impulse. There are today many such that have not been touched by it at all, that must await a future time. I will give you a striking example of one whole sphere of human activity which at present has not been influenced by the Christ impulse at all. Toward the end of the pre-Christian epoch—say, in the 6th or 7th Century before our era—the primeval wisdom and power were on the wane in so far as human knowledge was concerned. In connection with other phases of life that wisdom long retained a fresh, young forcefulness; but it declined most noticeably in the matter of knowledge. From the eighth, seventh, and sixth centuries B. C. there remained something that may be termed the remnant of a remnant. Were you to hark back even to the Egypto-Chaldean wisdom, not to say that of ancient Persia or India, you would find this wisdom everywhere permeated by true spiritual vision, by the fruits of primeval clairvoyance; and for those endowed to a lesser degree with this faculty the reports of the clairvoyants were available. Such a thing as science other than one based on clairvoyance never existed in the Indian and Persian epochs, nor in still later times; even during the early Greek period there was no science without a basis of clairvoyant research. But then the time approached when this fading clairvoyant research was lost to human science, and for the first time we witness the rise of a human science devoid of clairvoyance—or at least, a science from which clairvoyance was gradually cast out.

Clairvoyance vanishes, as does faith in the revelations of clairvoyants; and during the 6th or 7th Century before the appearance of Christ we see established something we can call a human science, from which the fruits of spiritual research are increasingly eliminated. And this becomes ever more the case: in Parmenides and Heraclitus, in Plato and even in Aristotle—everywhere in the writings of the old naturalists and physicians—you can find ample confirmation that what is known as science was originally permeated by the results of spiritual research. But spiritual science steadily deteriorated and decreased. In connection with our psychic capacity, our feeling and willing, it still endures; but as regards our thinking it is vanishing.

Thus with respect to human thinking, to thinking in terms of science, the influence of the etheric on the physical body had already begun to wane when Christ appeared. Everything of that sort comes about gradually, step by step. Christ came and gave the impulse; but naturally not everyone accepted it at once, and particularly was it rejected in certain spheres of activity. In others it was received, but in the field of science it was positively spurned. Examine for yourselves the science that prevailed in the time of the Roman empire. Look it up in Celsus, where you can read all sorts of rubbish about Christ. This Celsus was a great scholar, but he understood nothing whatever about human thinking as affected by the Christ impulse. He reports:

“There is said to have lived at one time in Palestine a couple known as Joseph and Mary, with whom the sect of Christians originated. But what is told about them is all superstition. The truth is that the wife of this Joseph was once unfaithful to her husband with a Roman captain named Panthera; but Joseph did not know the identity of the child's father.”

That was one of the most popular accounts of the time; and if you follow our contemporary literature you will realize that certain people of the present have not advanced beyond the standard of Celsus. Certainly there are fields in which the Christ-Impulse can take root but slowly, but among those now under discussion it has to this day found no foothold at all. There is one part of man we see withering: it is in the human brain; but when it shall have been influenced by the Christ-Impulse it will revive science in a very different form. Strange as that may sound in this age of scientific fanaticism, it is nevertheless true. That part of the brain assigned to scientific thinking is moving toward a slow death. This illustrates the gradual disappearance of the ancient heritage from scientific thinking. Aristotle still possessed a relatively large store of it, but we see science gradually being drained of it; and science, by reason of the accumulation of external data, will become God-forsaken in respect of its thinking, having nothing left of the old fund. And we see further how it is possible that, no matter how powerfully we experience the Christ, we can no longer establish any contact between the Christ-Impulse and what mankind has achieved in the way of science.

We have tangible evidence of this. Suppose that a man of the 13th Century had been profoundly affected by the Christ-Impulse and had said: We have the Christ-Impulse; like a flood of mighty new revelations it streams to us from the Gospel, and we can permeate ourselves with it.—And suppose further that this man had made it his mission to create a connecting link between science and Christianity: even as early as the 13th Century he would have found nothing in the current science that could have been used for the purpose. He would have had to hark back to Aristotle. Only by collaborating with Aristotle, not with 13th-Century science, would he have been able to interpret Christianity. Science simply became increasingly incapable of making any contact with the Christ principle; hence the 13th-Century scholars had to revert to Aristotle, who still possessed something of the old legacy of wisdom and could thus provide concepts capable of correlating science and Christianity.

But as science grew richer in data and observations it became ever poorer in ideas, until finally the time came when all concepts emanating from the old wisdom disappeared from it. Even the greatest men are, of course, children of their era as far as their scientific activity is concerned. Galileo, for example, could not think from an absolute background, but only as his age thought; and his greatness consists precisely in his having established God-forsaken thinking as such—pure mechanistical thinking. An important revulsion in thought set in with Galileo: the most commonplace phenomena treated by modern physics had quite a different explanation after Galileo's day from what they had previously. Say, someone throws a stone. Today we are told that the stone retains its motion until the latter is counteracted by the influence of another force, the force of inertia. Before Galileo's time a different opinion was held: people were convinced that if the stone was to keep moving it would have to be propelled—something active must be behind it. Galileo taught people to think in an entirely new way, but in a way implying that the world is a mechanism; and the ideal striven for today is a mechanical, mechanistic explanation of the world with the complete elimination of all spirit. And the reason for this is that those portions of the human brain, of the thought apparatus, which constitute the organ of scientific thinking, are already so shrivelled as to be no longer able to infuse new life into concepts, with the result that the latter become more and more poverty-stricken.

One could easily show that science, for all the isolated facts it keeps accumulating, has not enriched the life of mankind by a single concept. Note well that observations are not concepts! Do not imagine that such things as Darwinism and the like have provided humanity with concepts. That is something that others have done—not the scientists, but men who tapped quite different sources. Goethe was such a man: he enriched man's fund of ideas from altogether different sources; and consequently the scientists consider him a dilettante.

The fact is that science has not grown richer in ideas. Far more alive, loftier, grander are those of antiquity. The Darwinian concepts are like squeezed-out lemons: Darwinism merely collected the results of observation and then linked them with poverty-stricken concepts. This trend in science points clearly to the process of gradual death. In the human brain there is a part that is withering, and this is the part that in our time functions in scientific thinking. The reason for this is that the portion of the human etheric body which should animate this shrivelling brain has as yet not grasped the Christ-Impulse. No life will flow into science until the Christ impulse enters the portion of the human brain that is intended to serve science. That is a fact based on the great cosmic laws. If science continues in this way it will become poorer and poorer in concepts, and gradually these will vanish. And increasingly numerous will be the scientists who keep lining up their data, and who will be frightened out of their wits when someone begins to think. Nowadays it is a sore trial for a professor to discover a bit of thinking in a doctor's dissertation submitted to him by some candidate.

But we now have an anthroposophy, and this anthroposophy will increasingly clarify the Christ-Impulse for mankind, thereby imbuing the etheric body with ever more life—with such a wealth of it, in fact, that the etheric body will be able to restore flexibility to that rigid portion of the brain which is responsible for the present trend of scientific thinking. That is an illustration of the manner in which the Christ-Impulse, having in time laid hold on mankind, will reanimate the dying members of the body. The future of the race would see the withering of more and more members; but the flowing in of the Christ-Impulse will increase proportionately with the dwindling of each part; and by the end of the Earth evolution all the parts that would otherwise have perished will be revivified by the Christ-Impulse, which will have saturated the whole etheric body: the human etheric body will have become one with the Christ-Impulse.

The first impetus for this gradual revitalization of mankind, for the resurrection of humanity, was given at a particular moment during a scene most beautifully described in the Gospel of St. John. Think of the Christ as coming into the world a wholly universal Being, and commencing His great work by means of an etheric body completely saturated with His spirit—for the transformation brought about in the etheric body of Jesus of Nazareth enabled it to animate even the physical body. At the moment in which the etheric body of Jesus of Nazareth, in Whom the Christ now dwelt, became completely a life giver for the physical body, the etheric body of Christ is seen transfigured. And the writer of the John Gospel describes this moment:

Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.

The people therefore, that stood by, and heard it, said that it thundered.

What is said is that those who stood by heard thunder; but nowhere does it say that anyone who had not been duly prepared had heard it.

Others said, An angel spake to him.

Jesus answered and said, This voice came not because of me, but for your sakes.

Why? That what had taken place might be understood by all who were near. And Christ clarifies the event:

Now is the judgment of this world: now shall the prince of this world be cast out.

In that moment Lucifer-Ahriman was cast out of the physical body of Christ. There stands the great example which in the future must be realized by all mankind: through the Christ-Impulse the obstacles placed by Lucifer-Ahriman must be cast out of the physical body; and man's earth body must be so vitalized by the Christ-Impulse that the fruits of the earth's mission may be carried over into the time that is to follow this earth epoch.

Yesterday we contemplated the significance the Mystery of Golgotha has for human evolution on our earth. But as every event in the world is connected through literally endless interrelationships with the evolution of the whole cosmos, we will fully understand the Mystery of Golgotha in its true essentiality only by throwing light on its cosmic significance as well.

We already know that the Being we designate the Christ Being descended to our earth from supra-terrestrial regions and that It was seen in Its descent, so to speak: in ancient Persia by means of the clairvoyant faculty of Zarathustra It was perceived in the sun, then by Moses in the burning bush and in the fire on Sinai, and finally by those who experienced the Christ event, in the presence of the Christ in the body of Jesus of Nazareth.

We know further that the events of this earth, and particularly the evolution of mankind, are related to our solar system; for we have shown that the development of humanity, in the form it has actually taken, could never have come about had not a cosmic body, in which our present sun and moon were still united with the earth, cast out first the sun and later the moon, thereby establishing for the earth a sort of position of equilibrium between sun and moon. Because man could not keep pace with the rapid development of the beings who sought the sun as their field of action, the earth had to be separated from the sun; and because a continued union of earth and moon would have entailed a rapid hardening, an ossification, for mankind, the moon, together with its substances and beings, had to be cast out as well. This made it possible for humanity to develop in the right way. But we learned yesterday that a certain remnant of this tendency to rigidity has nevertheless remained; and it would have sufficed to lead mankind into a state of corruption at the end of our Earth evolution had the Christ impulse not come. These considerations will give us an insight into our whole evolution.

At one time, then, sun, moon, and earth constituted a single cosmic body. Then the sun split off, leaving only earth and moon united. Finally our present moon withdrew, and the earth remained as the scene of human evolution. This occurred in the old Lemurian time, the period preceding the so-called Atlantean age which we have already discussed from various points of view. From that time forth, from the Atlantean into our own time, the earth has developed in such a way that the sun and the moon forces have acted from without. Let us now consider the further progress of earth development up to the entry of the Christ impulse, and let us concentrate on a quite definite moment of our earth development: the moment in which the Cross was raised on Golgotha and the blood flowed from the wounds of Christ Jesus. Let us focus our attention on this moment in the evolution of our earth.

Up to this point all that mankind had experienced had been determined by the entry, into the inner being of man, of the combined powers of the Luciferic and Ahrimanic beings; and we have seen that as a consequence of this intrusion man became amalgamated with the outer world in maya, or illusion: Ahriman prevented the outer world from manifesting itself in its true form, making it appear like a world consisting only of matter and solid substance—as though no spirit underlay all matter. For a long time, therefore—and this is still the case today regarding many factors in earth development—the human being was placed in a state brought about by error, because he receives from his environment only the material sense impressions which he then elaborates in his conceptions. So by reason of this influence of Ahriman, or Mephistopheles, he has a false picture of the outer world and forms illusory and erroneous conceptions of the spiritual world.

But all spirit is bound up with physical effects, and we have seen what physical effects accompanied this distortion of outward perception. We have seen that, as a consequence of the Luciferic and Ahrimanic influences, human blood became ever less fitted to provide the faculty of seeing the outer world in its true light: a steady aggravation of illusion was bound up with the blood's deterioration, with the dissolution of blood as it had been in the age of consanguinity, with the dispersion and killing off of blood by commingling it. No longer could men consult the old wisdom they had once possessed as a legacy, a wisdom that told them: It is an error to believe that the outer world is nothing but matter; for if you consult the remnants of the old wisdom you inherited, these will tell you that a spiritual world underlies the physical world.

But these remnants kept dwindling, with the result that man became ever more dependent upon the physical world in regard to his entire soul life and his knowledge. That is what transformed all his physical impressions into delusions and deceptions; and had it not been for the intervention of the Christ influence he would ultimately have lost his whole heritage of ancient wisdom by being gradually reduced to complete dependence upon the outer sense world and its impressions. He would have forgotten the existence of a spiritual world—that is what would inevitably have occurred: he would have become blind to the spiritual world.

It is now incumbent upon us to consider in all its gravity a truth such as this: the danger of man falling into ever greater delusion and error concerning the outer world. It is not a simple matter to do this—to contemplate in all its implications and its seriousness such a fact as man's lapse into error regarding the outer impressions of the sense world. Try to understand what it means to recognize as maya, as delusion, all external impressions of the senses as they confront us in the physical sense world. We are asked to learn that phenomena and impressions, as they exist in the sense world and as they impress us, are false; and that we must learn to see their true form behind the external impressions they give.

There is one event to which it is especially difficult, as a rule, to apply the truth, to say to oneself: The form in which it confronts me in the outer world is untrue, is illusion—maya. Can you think what event I have in mind? It is death. As a result of the sort of impressions we have described, our comprehension has come to grasp only external physical events; and for this reason death, when faced in the physical world, bears certain attributes that render it impossible of contemplation other than from the standpoint of the outer physical world. Death is a phenomenon concerning which mankind has inevitably become entangled in particularly erroneous and fatal views; and the inference we must draw from this is that the form in which death presents itself is but maya—a delusion.

Before our eyes in the outer physical world a great variety of phenomena present themselves. There are the stars that intersperse cosmic space, yonder, the mountains, the plants, the animals; here is the world of our minerals, and here, too, we have man, together with all the facts we can gather by means of sense observation. And if we enquire into the origin of these phenomena, of this outer physical-sensible world which appears to us as a world of matter, we must answer, Their origin is in spirit: spirit underlies our physical-sensible world. Then, were we to seek the primordial form of spirit from which springs all that is physical and of the senses, we could not regard it as other than the basis of all being. In Christian esotericism this is the aspect of divinity known as the Father principle. It underlies everything that is creature. So what exactly is it that was hidden from man when all things became obscured by maya, or illusion? It was the divine Father principle. Instead of the mirage of the senses, man should see everywhere and in all things the divine Father principle, of which all things and he himself are a part. The Father principle, then, does not appear in its true form. Because of the decline in human faculties, of which we have spoken, we see the Father principle veiled by delusion, by maya.
What do we find woven into this great delusion? Among all the phenomena we perceive, one stands out as essentially fundamental: death. Therefore we should tell ourselves that the outer objects confronting our senses are in reality the Father principle, are expressions of the divine-spiritual Father element. And since death is interwoven in the totality of the sense world, it is something that pertains to the divine-spiritual Father principle. Owing to the nature of man's development the divine Father principle has become obscured for him by many a veil, and ultimately by the veil of death. What must man seek? The Father, the cosmic Father; and just as he must learn to think of every object as being in truth the Father, so he must come to feel that death, too, is the Father. And why does a false picture of the Father appear to us in the physical sense world? Why is it distorted into the grotesque image appearing to us so deceptively as death? Because the Lucifer-Ahriman principle has been infused into every phase of our life.

What was needed, therefore, to disabuse man of this false, deceptive view of death and to provide a true conception of it was enlightenment arrived at by means of the facts in the case. Something had to occur whereby he could learn that what he had known about death, what he had felt about it—everything he had been impelled to do as a result of his conception of death—was untrue. An event had to take place which would show him the true aspect of death: its false form must be obliterated and its true one set forth. To substitute, through His deed, the true aspect of death for the false one, that was Christ's mission on earth.

It was owing to the interference of Lucifer-Ahriman in human evolution that death became the distorted image of the Father. Death was the consequence, the effect, of the influence of Lucifer-Ahriman. So what had to be done by Him Who would rid the world of this false face of death? Never could human life be released from this distorted form of death had not its source been removed—Lucifer-Ahriman. But that is something no earthly being could have accomplished. An earthly being can extinguish, within earth development, anything brought about by earthly beings themselves, but not the Luciferic-Ahrimanic influence. This could be driven out only by a being that had not been on the earth but out in cosmic space when Lucifer-Ahriman intervened, a being that came to earth at a time when Lucifer-Ahriman had already fully entered the human body.

Now, this Being did come to earth and removed Lucifer-Ahriman, as we have seen, at exactly the right moment—eliminated the cause of all that had brought death into the world. This deed called for a Being having nothing whatever to do with any causes of death among men. It had to be a being in no way connected with any cause of human death—that is, with anything brought about by Lucifer and later by Ahriman, with any individual human deeds done under the Lucifer-Ahriman influence—in short, with anything whereby men became guilty, fell a prey to evil. For the death of a being affected by any of these causes would have been justified. Only an undeserved death, undertaken by one without guilt—an utterly innocent death—could extinguish all guilty death.

An innocent Being, accordingly, had to suffer death, wed death, submit to death; and by so doing He infused into human life those forces which will gradually create knowledge concerning the true aspect of death; that is, the realization that death as it appears in the sense world is not truth—that on the contrary, this death had to occur to provide for life in the spiritual world; that precisely this death forms, in fact, the basis of that life.

Thus the innocent death on Golgotha furnished the proof, which will gradually be comprehended by humanity, that death is the ever-living Father. And once we have achieved the right view of death, once we have learned from the event of Golgotha that external dying is of no importance, that in the body of Jesus of Nazareth there dwelt the Christ with Whom we can unite; once we have realized what Christ achieved, even though we see the image of death hung on the Cross, in rendering death a mere external event, that His life in the etheric body was the same before death as it was after this death, and that therefore this death cannot touch life—once we have understood that here is a death incapable of extinguishing life but is, rather, itself life, then the Christ on the Cross becomes the eternal emblem of the truth that death is in reality the giver of life. The plant comes forth from the seed: death is not the destroyer of life, but its seed. It has been sown in our physical sense world in order that the latter may not fall away from life, but may be raised into life. The refutation of death had to be furnished on the Cross by a contradictory death, by a death that was innocent.

We must now enquire what, exactly, was brought about by this event. From the previous lectures we know that as the fourth principle of his being man has an ego, and that as this develops, the blood is its outer physical instrument. Blood is the expression of the ego, hence with its steady deterioration the ego fell to an ever increasing extent into error, into maya, or illusion. Hence, also, man is indebted for the growing power of his ego to the circumstance that he is provided with blood. But this ego, in turn, he owes in its spiritual aspect to the fact of his having learned to distinguish himself from the spiritual world, of his having become an individuality. This capacity could not have been bestowed upon him otherwise than by temporarily cutting off his view of the spiritual world; and the agency that effected this was precisely death. Had man always known that death is the seed of life he would not have achieved independence for his ego, for he would have remained linked with the spiritual world. As it was, however, death appeared, gave him the illusion of being separated from the spiritual world, and so trained his ego to independence.

This ego principle, however, grew more and more independent: it exaggerated its independence, strained it past a certain point; and this condition could be counteracted only by the withdrawal of the force which had caused it. Hence the factor which would have induced exaggerated egotism, which would have fostered not merely the ego principle, egoism, but egotism—this factor had to be driven out. And this was accomplished in such a way that in the future it can be more and more eradicated from the individual egos as well: it was accomplished when death came on the Cross of Golgotha and the blood flowed from the wounds. In the blood flowing from Christ's wounds we have the factual symbol of the excessive egotism in the human ego. Just as blood is the expression of the ego, so the blood that flowed on Golgotha is the expression of excess in the human ego. Had not the blood flowed on Golgotha, man would have become spiritually hardened in his egotism and would have been doomed to the fate we described yesterday. But the blood that flowed on Golgotha gave an impetus for the gradual disappearance of the force that makes an egotist of the ego.

But every physical event has its spiritual counterpart, and as the blood flowed from the wounds on Golgotha there occurred a corresponding spiritual event: at this moment it happened for the first time that rays streamed forth from the earth into cosmic space, where formerly there had been none. We must visualize, then, as created at this moment, rays streaming from the earth into cosmic space. Darker and darker had the earth become with the passing of time—up to the event on Golgotha. Now the blood flows on Golgotha—and the earth begins to radiate light.

If in pre-Christian time some clairvoyant being had been able to observe the earth from a distant cosmic body he would have seen the earth's aura gradually fading out, and darkest immediately preceding the event on Golgotha. Then, however, he would have seen it shine forth in new colors. The deed on Golgotha suffused the earth with an astral light that will gradually become an etheric and then a physical light. Every being in the world continues to evolve. What is today the sun was first a planet; and just as the old Saturn became a Sun, so our earth, now a planet, will gradually develop into a sun. The first impetus in this direction was given when the blood flowed from the wounds of our Redeemer on Golgotha. The earth began to shine—for the time being astrally, visible only to the seer; but in the future the astral light will become physical light and the earth will be a luminous body, a sun body.

I have explained repeatedly that no new cosmic body comes into being through the agglomeration of physical matter, but through the creation, by a spiritual being, of a new spiritual center, a new sphere of activity. The formation of a cosmic body begins in spirit. Every physical cosmic body was first spirit. What our earth will ultimately become consists at present of the astral aspect of its aura which began to ray forth from the earth at the time we are here considering: that is the first nucleus of the future sun-earth. But what a man of that time would have perceived with his misleading senses is a phantom: that has no truth, it dissolves, it ceases to be; and the farther the earth moves toward its sun state, the more will this maya be consumed and perish in the fire of the sun. But through having been suffused at that time with a new force, through the newly created possibility for the earth to become a sun, it became possible as well for this same force to permeate man. This was the first impulse toward what I described yesterday: the radiating of the Christ force into the etheric human body; and thanks to the streaming in of this astral force it could start absorbing new vitality such as it will need in the distant future.

So if you will visualize the period in which the event of Golgotha occurred and then compare it with a later period—that is, if you compare a future condition of humanity with that which prevailed at the time of the event of Golgotha—you will find that at the time the Christ impulse intervened, the earth of itself had nothing left to infuse into the etheric bodies of men. Some time later, however, the etheric bodies of those who had found a contact with the Christ impulse were irradiated: men who understood the Christ absorbed the radiant force that has been in the earth ever since—the earth's new radiance. They have taken the light of Christ into their etheric bodies. The Christ light streams into the etheric bodies of men.

And here we must ask, What takes place, now that there is always something of the Christ light in human etheric bodies? What occurs in that part of the etheric body in which the Christ light has been received? What happens to it after death? What is it, in short, that gradually permeates the etheric body as a result of the Christ impulse? It is the possibility that was given at that time, as an effect of the Christ light, for something new to appear, something living and breathing and immortal, something that can never perish in death. While men on earth are still misled by the illusory image of death, this new factor will nevertheless be rescued from death, will have no part in it.

Ever since that time, then, the human etheric body has held something that is not subject to death, to the death forces of the earth. And this something which does not die with the rest, and which men gradually achieve through the influence of the Christ impulse, now streams back again—out into cosmic space; and in proportion to its intensity in man it generates a certain force that flows out into cosmic space. And this force will in turn create a sphere around our earth that is in the process of becoming a sun: a sort of spiritual sphere is forming around the earth, composed of the etheric bodies that have come alive. The Christ light radiates from the earth, but there is also a kind of reflection of it that encircles the earth. What is here reflected as the Christ light, appearing as a consequence of the Christ event, this is what Christ called the Holy Spirit. Just as the event of Golgotha provided the first impetus for the earth to become a sun, so it is true that beginning with this event the earth began to be creative, surrounding itself with a spiritual ring which, in turn, will in the future develop into a sort of planet circling the earth.

Thus a momentous process that commenced with the event of Golgotha has since been unfolding in the cosmos. When the Cross was raised on Golgotha and the blood flowed from the wounds of Christ Jesus, a new cosmic center was created. We were present when that occurred: we were present as human beings, whether in a physical body or outside this physical life between birth and death. That is the way new worlds come into being; and we must comprehend that while we behold the dying Christ we stand in the presence of the genesis of a new sun.

Christ espouses death, which on earth had become the characteristic expression of the Father Spirit. Christ goes to the Father and unites with His manifestation, death—and the image of death is seen to be false, for death becomes the seed of a new sun in the universe. If we feel this event, if we can sense this unmasking of death and realize that the death on the Cross becomes the seed from which a new sun will germinate, then we shall understand why mankind on earth must have felt and conceived of it as the supreme transition in human evolution.

There was once a time when men still possessed a vague, dim clairvoyance. They lived in a spiritual element; and as they looked back upon their lives—from their thirtieth to their twentieth year, from the twentieth to the tenth, and so on back to their birth—they knew that they had come to this birth from divine-spiritual heights. For them birth was not a beginning: as spiritual beings they saw not only their birth but their death as well, and they knew that something of spirit dwelt within them which this death could not touch. Birth and death in their present meaning did not exist as yet: they came later, and they acquired their untrue, deceptive form in the outer image of the Father. Death became the characteristic feature of this external aspect of the Father.

Then men, in contemplating death, saw it apparently destroying life, and death became more and more an image representing the contrast to life. Though life brought a large measure of suffering, death was considered the greatest suffering of all. What view of death must have been held by one who saw earth events from without, saw how these earth events were reflected in humanity before the appearance of the Christ? If he had descended from divine-spiritual heights as a higher being with views differing from those of men, he would have been constrained, in contemplating mankind, to speak as Buddha spoke. This Buddha had come forth from his royal palace where he had been reared, and where he had seen only what elevates life. Now, however, as he came forth, he saw a suffering human being, then an aged man, and finally even a dead man. These experiences wrung from him the utterance: “Sickness is suffering, old age is suffering, death is suffering.” That is indeed the way it was felt by men; and in these words the common feeling burst forth from the great soul of Buddha.

Then Christ appeared. And then, after the lapse of another six hundred years—just as six hundred had passed between Buddha and Christ—there were those who understood, when envisioning the Cross and the dead Man upon it, that what hung upon the Cross was the symbol of that seed from which springs forth life in abundance. They had learned to sense the true nature of death. Christ espoused death, entered this death that had become the characteristic expression of the Father, united with this death; and from the union of Christ Jesus and death sprang the inception of a new life sun. It is a false picture that shows death as synonymous with suffering: it is maya, illusion. Death, if permitted to approach us as it did Christ, is in reality the germ of life; and in the course of future ages men will come to recognize this. What men will contribute to a new sun and a new planetary system will be proportionate to what they receive of the Christ impulse and then give of themselves in sacrifice, thus steadily adding to the radiance of the sun of life.

Here the objection might be raised, So says spiritual science; but how can you reconcile a cosmology of that sort with the Gospel?—Christ enlightened those who were His disciples; and in order to prepare them for the most comprehensive revelations He employed the method that is indispensable if the loftiest truths are to be adequately understood: He spoke to His disciples in parables or, as it is worded in the German Bible, in “proverbs” (Sprichwörter)—that is, in transcriptions and parables. Then came the time when the disciples, having steadily matured, believed themselves able to receive the truth without its being clothed in proverbs; and the moment arrives in which Christ Jesus is prepared to talk to His apostles without proverbs, without parables. The apostles craved to hear the name, the significant name, for the sake of which He had come into the world.

Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. These things have I spoken unto you in parables: but the time cometh, when I shall no more speak unto you in parables, but shall shew you plainly of the father.

Try to feel the moment approaching in which He would speak to His disciples of the Father.

At that day ye shall ask in my name: and I say not unto you, that I will pray to the Father for you:
For the Father Himself loveth you, because ye have loved me, and have believed that I came out from God.
I came forth from the Father ...

He had, of course, come forth from the Father's true form, not from the deceptive image.

I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.

Now it dawns upon the disciples, whose understanding had ripened, that the world as it surrounds them is the expression of the Father, and that what is most significant precisely where the outer world is most densely shrouded in maya, in illusion, is equally the expression of the Father: that Death is the name for the Father. That is what came to them in a flash of comprehension. Only, the passage must be read aright.

His disciples said unto him, Lo, now speakest thou plainly, and speakest no parable. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.

Jesus answered them, Now ye believe. [1]

Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

Did the disciples know whither He was about to depart? Yes, from now on they knew that He would go to meet death, to wed death.—And now read again what He said to them after they had learned the meaning of the words: “I came forth from death”—that is, from death in its true form, the life-Father—“and am come into the world: again, I leave the world, and go to the Father.” And to this the disciples replied: “Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.”

Now the disciples knew that the true form of death bases in the divine Father Spirit; that death as it is seen and felt by men is a deceptive phenomenon, an error. Thus Christ reveals to His disciples the name of death behind which is hidden the fount of transcendent life. Never would the new life sun have come into being had not death entered the world and been overcome by Christ. Death, therefore, when contemplated in its true form, is the Father; and Christ came into the world because a false reflection of this Father had arisen in the aspect of death. Christ came to create the true form, a true image of the living Father-God. The Son is the issue of the Father, and His mission was to reveal the true form of the Father. Verily, the Father sent His Son into the world that the true nature of the Father be made manifest: life eternal, veiled behind temporal death.

All this is not a mere cosmology of spiritual science: it is what is needed to extract the full, profound import from the Gospel of St. John; and he who wrote that Gospel thereby established, so to speak, the loftiest truths of which he could say,

In these mankind will find sustenance for all future time.

And in proportion as mankind learns to understand and practice these truths it will attain to a new wisdom and will grow into the spiritual world in a new way. But as this will come about only by degrees, it was necessary that in the meantime the guides of Christian development should provide for the creation of what may be called auxiliary books to function side by side with the Gospel of St. John, books not intended only for the most willing and understanding—such as is the John Gospel, meant as a legacy of Christ for all eternity—but suitable for the immediate present.

Thus there appeared in the first place a book from which people of the first Christian centuries could learn, in the measure of their understanding, the essence of what they needed to comprehend the Christ event. Even here, of course, there were but few in proportion to the whole of mankind who could glean from this auxiliary book the exact nature of what it contained for them. This first book of its kind, not intended for the innermost circle but still for the chosen ones, was the Gospel of St. Mark. This Gospel embodies precisely those features that held an intimate appeal, so to speak, for a certain type of understanding then prevalent (we shall come back to this). Then it gradually became less intelligible, human comprehension turning more in the direction of seeing most clearly the full force of Christ in its inner value for the soul and in a certain contempt for the outer physical world.

Next followed a period in which men were imbued with the feeling: 'Worthless are all temporal goods; true riches are found only in the properly developed inner self of man. This was also the time in which, for example, Johannes Tauler wrote his book, Von armen Leben Kristi (The Pitious Life of Christ): the time in which the Gospel of St. Luke was the one best understood. Luke, a disciple of Paul, was one of those who gave Paul's own gospel a form adapted to the time, stressing the “pitious life” of Jesus of Nazareth, born in a stable among poor shepherds. We recognize das arme Leben Kristi as mirroring the account in the Luke Gospel, a second subsidiary book for the further development of humanity.

In our time there will be those who can best learn what they are able to understand, as it accords with our age, from the Gospel of St. Matthew. People of our period, though perhaps referring less frequently to the name “Matthew,” will nevertheless select more and more what corresponds with the Matthew Gospel. The time will come when people will point out that it is impossible to understand the super-sensible events that took place at the Baptism in the Jordan, as we have described them. That is an understanding which will come to many only in the future. We are approaching an epoch in which He Who, in the thirtieth year of His Life, received the Christ into Himself, will be increasingly thought of as“the simple man of Nazareth”—even by theological research.

Those who feel this way about it, those to whom the simple man of Nazareth is of supreme importance and who attach less significance to the Christ than to the lofty initiate—those, in short, who want Jesus of Nazareth—will feel the Matthew Gospel to be preeminently significant, at least in its import. A materialistically thinking age can say: We open the Matthew Gospel and find a genealogic record, a table of heredity that shows us the ancestors of Jesus of Nazareth chronologically. It runs from Abraham down through three times fourteen generations to Joseph; and we are told that Abraham begat Isaac, Isaac begat Jacob, and so on and so forth. It runs to Joseph and Jesus of Nazareth; and the reason this is stated is to make quite clear the possibility of tracing back to Abraham the physical line of heredity of that body into which Jesus of Nazareth, as an individual, had been born. Leave out Joseph, and the whole table becomes meaningless. To speak of a super-sensible birth in the face of this table robs the latter of every vestige of sense; for why should the writer of the Matthew Gospel take the trouble to trace a line of ancestry through three times fourteen generations if he intended to follow this by saying that in respect of the physical flesh Jesus of Nazareth was not descended from Joseph? The only way in which the Gospel of St. Matthew can be understood is by stressing the fact that through Joseph the individuality of Jesus of Nazareth was born into a body which had actually descended from Abraham. The purpose of this table was to emphasize the impossibility of omitting Joseph, within the meaning of the Matthew Gospel; and it follows that neither can Joseph be ignored by those who fail to understand the super-sensible birth in the sense of the Baptism in the Jordan.

But the Matthew Gospel was originally written in a community which placed the greatest value not upon Christ, but upon the individuality that stood before men in the person of Jesus of Nazareth, the initiate. Underlying the Matthew Gospel was the initiate wisdom known to the Ebionite Gnostics, and this Gospel bases upon a document from that source as its model. Prime importance was placed on the initiate, Jesus of Nazareth; and all else connected with the matter becomes far clearer still by reason of its being embodied in the Ebionite gospel. But this is precisely what makes possible a certain approach to the Matthew Gospel—one which is not exactly demanded by it, for actually it is not implied, but which can be read into it: The Gospel of St. Matthew may be interpreted as implying that we are not dealing here with a super-sensible birth. On the other hand, what is presented in the Matthew Gospel may be regarded as the symbol of a God—one who is simply called a God, one who, as a God, is really only a human being—even though this was not what Matthew meant. But those who nowadays base their standpoint upon Matthew—and they will do so more and more—will interpret the matter in that way.

In order that no man wishing to approach the Christ may be denied the opportunity of doing so, the Matthew Gospel provides for those who are unable to rise from Jesus to Christ: it is a rung in the ladder which they can ascend to Jesus of Nazareth. The mission of spiritual science, however, is to guide men upward to an understanding of the Gospel of Gospels, the Gospel of St. John. Every other Gospel should be regarded as complementary to it. In the John Gospel are to be found the reasons for the existence of the others, and we shall understand these aright only by studying them on the basis of the John Gospel.

A study of the Gospel of St. John will lead to a comprehensive understanding of what took place on Golgotha; to an understanding of the Mystery by means of which death, in the untrue form it had assumed in human evolution, was refuted. And men will further learn to grasp the fact that through the deed of Golgotha, not only was it revealed to human cognition that death is in reality the source of life, but man was provided with an attitude toward death which permitted him to infuse more and more life into his own being, until ultimately it will become wholly alive—that is, until he will be able to rise from all death, until he has overcome death. That is what was revealed to Paul when he saw the living Christ on the road to Damascus—when he knew: Christ liveth—as he gazed with his newly found clairvoyance into what constituted the environment of the earth. As an Old-Testament initiate he knew that until then the earth had lacked a certain light, but now he saw that light in it; hence the Christ was present; hence also, He Who had hung on the Cross was the Christ in Jesus of Nazareth.

Thus there came to Paul, on the road to Damascus, an understanding of what had taken place on Golgotha.

Anyone not sufficiently prepared may well have found it very strange, in yesterday's lecture, to hear the name of the Father Spirit of the world linked with the name of death. You must not forget, however, what was said at the same time: that the form in which death appears to men in the physical world is not its true form, and that therefore the outer sense world, which appears to be inevitably subject to death, is for this very reason not the true expression of what really underlies it, of the divine-spiritual Being at its root. This is really equivalent to saying that man suffers from an illusion, a monstrous deception, a maya, concerning all that is spread out around him in space for his senses to perceive. Could he recognize the true form he would not perceive the sense image but would discern the spirit. Could he recognize death in its real aspect he would see in death the form this sense world would have if it were to be the true expression of the divine Father Spirit.

In order that this earth-world of ours might come into being at all, an earlier, supra-terrestrial world had to condense into physical matter, into physical substance as we know it. In this way the outer world could become the expression of a divine-spiritual world, a divine-spiritual world which thus embraced something like creations apart from the outside proper. All previous forms of our cosmic existence manifested themselves as being contained more or less within the divine Being. On the old Saturn there existed, as yet, nothing of our air, our water, our earth—that is, our solid bodies: Saturn was a body consisting exclusively of warmth—a warmth-filled space—and all the beings it harbored still dwelt in the bosom of the divine Father Spirit. And so it was too on the old Sun, although its condensation had advanced to the gaseous state: this air planet, the old Sun, contained all its creatures within itself, and that means, within the divine-spiritual Being. Even on the old Moon this condition prevailed.

It was on the Earth, however, that creation emerged for the first time from the womb of the divine-spiritual Nature and began to exist alongside of it. But in this new element that arose and henceforth appeared side by side with the divine-spiritual Being—even constituting the habiliment, the envelope, the physical corporeality of man—all the retarded spirits gradually ensconced themselves; and this meant that it became a creation different from what it should have been as an image of the divine-spiritual Being. Having borne within itself all creatures—our present mineral, plant, animal, and human kingdoms—the divine spiritual Being sent them forth, as it were, spread them out like a carpet; and that was then the image of the divine-spiritual Being. And that is the way it should have remained. But into it there crept the retarded element that had previously been expelled by the divine-spiritual Being, became interwoven with it; and this in a way dimmed the luster of creation: its value was rendered less than it would otherwise have been.

This dimming commenced in the age in which the moon split off from the earth, the age of which we have said that if nothing else had occurred, and if the moon had not been cast out, the earth would have become waste even at that time. But man was to be fostered in such a way as to enable him to achieve his independence. and this called for embodiment in earthly-physical matter. Beginning with the Lemurian age, then down through the Atlantean time, he had to be led to an ever-increasing ability to incarnate in some physical-sensible substance. But this substance now contained all the retarded beings, so that man could incarnate only in bodily sheaths inhabited by such beings.

In the Atlantean age there existed certain beings that were companions of the human beings. At that time man himself, as we know, was embodied in a soft substance, and what today is his flesh was not at all as it is at present. The man of old Atlantis, where the air was wholly permeated by dense, heavy, aqueous vapor, and where human beings were water beings, was constituted like certain present-day jellyfish of the sea, scarcely distinguishable from the surrounding water. Potentially all his organs were present, but they solidified only gradually—his bones, and so forth. The more tenuous material predisposition for the organs was there, but these hardened only in the course of time. In the early Atlantean period, then, there existed beings who in a sense were still men's companions, in so far as man was clairvoyant and could discern even those beings who had really established their habitation on the sun, but who streamed toward him in the sun's rays. For not only did physical sunlight come to man, but in this physical sunlight he saw beings approaching him; and when in a state comparable to sleep, he could say, Now I am outside my body in the sphere where sun beings dwell.

But then came the time, toward the middle and last third of the Atlantean age, in which the earth condensed more and more into its physical substance, and the impulse arose in man to develop his self-consciousness. Thenceforth there were no longer any such beings for men to see, for these had to withdraw from the earth, to cease revealing themselves to men's earthly sight. It was with cumulative force that human beings felt themselves drawn down into dense matter by the Luciferic influence; and in this way it became possible for a being, whom we must term Lucifer, to take possession of the human astral body to such an extent that man inevitably sank ever deeper into a dense physical body. But at the same time beings who had formerly been his companions rose ever higher, refusing to have anything to do with the retarded beings: they broke away from them. While the Luciferic beings invaded the human astral body, the higher beings cast them down, saying, in effect, Ye shall not rise with us: get on below as best ye can!

One of these higher beings is represented in Michael, who cast the Luciferic beings into the abyss and assigned the earth to them as their sphere of action; and it was within the astral body of man that they sought to exercise their influence. “Heaven” was no longer the habitation of these beings: they had been cast down to earth by the beings now to be found above. All evil, however, all harm, has its good side and its place in cosmic wisdom. Thus it was inevitable that these beings had to remain behind in evolution if they were to drag man down into physical matter, where alone he could learn to address himself as “I”, to develop his self-consciousness. Without being enmeshed in maya he never could learn this. But on the other hand, he would have perished in illusion if illusion and its powers—Lucifer-Ahriman—had succeeded in holding him permanently.

I must now express certain thoughts which I beg you to listen to with all possible circumspection; for only by further developing them and by taking them literally—though not in the literal sense of a materialistically minded person—can they be rightly understood.

What was the aim and intention of the Luciferic-Ahrimanic beings concerning the physical world? What did they want to bring about in all the beings now dwelling in the world, beings whom they were able to influence after they had united with human evolution in the Atlantean time? These beings, Lucifer-Ahriman, intended nothing less than to keep all earth beings in the form of dense, physical matter in which they are enmeshed. For example: when a plant grows forth from its root, sprouts leaf after leaf, and finally produces the blossom, it is Lucifer-Ahriman's purpose to foster this growth and expansion indefinitely; that is, to make this growing being resemble the physical form it inhabits, to preserve it as it is, thereby snatching it from the spiritual world. For were they to succeed in making this being of the spiritual world resemble the physical form, they would be wresting heaven from the earth, so to speak. In the animal kingdom as well the Luciferic-Ahrimanic beings have the tendency to make all animals resemble the body in which they live, and to cause them, within their material substance, to forget their divine-spiritual origin. And it is the same in the case of the human being.

In order to prevent this, the divine-spiritual Father spoke: In their culmination, in man, the beings of earth have attained to external knowledge in their ego; but we cannot yet entrust them with life.—For life would in that case take a course in which the beings would be torn from their divine-spiritual root in this life: the human being would become an integral part of the physical body and would for all time forget his divine-spiritual origin. Only by bestowing the boon of death upon all things attracted into matter could the divine Father Spirit rescue the memory of divine origin. Thus it became possible for the growing plant to shoot upward until the impulse of fructification entered, and then for its form to wither and a new one to spring from its seed. But in entering the seed state, the plant is for a moment in the divine-spiritual world, and the divine-spiritual world refreshes it. And all this applies pre-eminently to the human being. He would be banished and chained to the earth and would forget his divine-spiritual origin were not death spread over the earth—were he not provided with ever-fresh sources of strength between death and a new birth—in order that he may not forget his divine-spiritual origin.

Death? Yes, where indeed is death to be found on the earth? Let us enquire of some plant being that delights us. There we have a being that gladdens our eyes with its glorious blossoms—and within a few months it is no longer there: death has claimed it. Or take an animal—perhaps one that has been faithful to us, or any other animal: in a short time it will be gone, taken by death. Consider the human being as he is placed in the physical world: after a certain span death will come to him, he will no longer be; for if he continued to be here he would forget his divine-spiritual origin. Think of a mountain: the time will come when the volcanic action of our earth will have engulfed it; death passes over it. Seek as you will, nothing is to be found that is not interwoven with death. Everything on earth is steeped in death.

Thus death is the benefactor that snatches man out of a domain which would wholly estrange him from the divine-spiritual world. Yet it was necessary for him to come into this physical world of sense, for only there could he achieve his self-consciousness, his human egoity. Were he to keep passing through death without the capacity for taking something along from this realm of death, he would be able, to be sure, to return to the divine-spiritual world, but without consciousness, without egoity; whereas he must enter the divine-spiritual world possessed of his egoity. That is why he must be able to fructify the earthly realm, the realm wholly permeated by death, in such a way that death becomes the seed of an ego principle in the eternal realm, the spiritual realm.

But this possibility of transforming death, which would otherwise mean annihilation, into the seed of eternal egoity was provided by the Christ impulse. On Golgotha the true aspect of death was manifested to all mankind for the first time; and as a result of Christ's having espoused death—Christ, image of the Father Spirit, Son of the Father Spirit—death became the well-spring of a new life—and, as we learned yesterday, of a new sun. And now that man has achieved an ego for all eternity, everything that formerly existed as his apprenticeship can henceforth vanish, and he can advance into the future with his rescued ego principle which will more and more be fashioned after the ego principle in Christ.

As an illustration of what has just been set forth, let us take a seven-armed candelabrum and light it step by step, and let us consider the first flame of its sevenfold unity a symbol of the first phase of human evolution, the Saturn phase. Every evolution proceeds in seven subdivisions, so in the first flame we see a symbol of the forces that flowed into man during the Saturn period. Passing to the second flame of this sevenfold candelabrum we have the symbol of the forces that came to man during the Sun phase. In like manner we can see in the third unit the forces from the Moon, and in the fourth, the symbol of everything that streamed into man from the Earth evolution. Now let us imagine the middle light as burning brightly, while the next three are but very dim. The middle light represents the time when Christ entered evolution; and never could the remaining candles be kindled, never could the next evolutionary epochs come about, had not the Christ impulse intervened in the evolution of mankind—indeed, they are still dark today.

If we were now to represent future evolution in the same symbolical way we should have to do it thus: as the light following the middle one kindles and increases in luster, the first one must be gradually extinguished; with the lighting of the next one, the second would die away; and so forth—for here is the beginning of a new Sun evolution. And when all the last lights are burning it is fitting that the first three be extinguished, because their fruits have flowed into the last three, have passed over into the future.—There you have a picture of past evolution which received its forces from the Father Spirit. Had the Father Spirit held to this course, all the lights would have gradually faded out, by reason of the interference of Lucifer-Ahriman. But the coming of the Christ impulse kindled a new light—and a cosmic sun begins its course.

Yes, it was inevitable that death should form part of all nature being, because this is interpenetrated by Lucifer-Ahriman. On the other hand, mankind would never have achieved its independence without Lucifer-Ahriman; yet through Lucifer-Ahriman alone this independence would have expanded to such an extent that in the end it would have led to the forgetting of our divine-spiritual origin. For this reason death had to become an ingredient even of our physical body: we would never be able to carry our ego principle over into eternity if its outer expression, which is our blood, had not been permeated by death.

We have within us the blood of life—the red blood stream; and we have the blood of death—the blue blood. In order to provide life for our egoity, the life that flows in the red blood must at every moment be destroyed in the blue blood. Were it not so destroyed man would be so deeply submerged in life that he would forget his divine-spiritual origin. Western esotericism has a symbol for these two kinds of blood: two pillars, a red one and blue one. The one symbolizes a life flowing from the Father Spirit, but in a form suggesting the tendency to lose itself; and the other represents the annihilation of the former. Death is the stronger, the more powerful of the two: it is the factor that brings about the destruction of that which otherwise would lose itself inwardly. But the destruction of what would otherwise lose itself means a call to resurrection.

Thus you see how an adequate interpretation of the John Gospel provides insight into the meaning of all life. What we have learned yesterday and today amounts simply to this: at that point of time which our Christian reckoning designates the new “Year 1” there occurred something of the most profound significance for the entire Earth evolution and, in as far as cosmic evolution is connected with the earth, for cosmic evolution as well. It can be said that with the event of Golgotha a new center was created: ever since then the Christ Spirit has been united with the earth. It had long been gradually approaching, but since that time it has been within the earth; and now men's task is to learn to grasp this fact: that since the Golgotha event the Christ Spirit has been in the earth and in everything it brings forth. Human beings must also learn that failure to recognize the Christ Spirit in all things means seeing them from the aspect of death, whereas finding the Christ Spirit in them means understanding them from the vantage point of life.

We are only at the beginning of the evolution that is specifically Christian. The form it will take in the future is of such import that men will see in the whole earth the body of Christ. For Christ has entered the earth and has therein created a new light center; He permeates the earth, shines forth into the world, and is for all time interwoven with the earth's aura. So if today we see the earth devoid of its underlying Christ Spirit, we see what is decaying, rotting—its decomposing corpse. Split it up as we may into minute particles, unless we understand the Christ, we see but the disintegrating corpse. Wherever we see only matter, we see what is not true.

You do not find the truth by studying man as a being of this earth, for you will be studying only his disintegrating corpse; and if you study this corpse you can be consistent in estimating the elements of the earth only by regarding the latter as composed of material atoms, regardless of whether these are spatially extended or whether they form force centers—that is immaterial. If we see atoms of which our earth is supposed to consist we see the earth's corpse, we see that which is constantly disintegrating and which in time will no longer exist when the earth no longer exists—and the earth is in a process of dissolution. We shall see things in their true light only if we discern in every atom something of the Christ Spirit that has imbued it since the time we speak of. Of what has the earth consisted since the Christ Spirit permeated it? Of life—right down to the atom. No atom has any value, nor can it be understood, except as you see in it a sheath encompassing spirit; and this spiritual element is a part of the Christ.

And now, consider anything whatever that pertains to the earth: when do you understand it aright? When you say, That is a part of the body of Christ. What was Christ able to say to those who would learn to understand Him? As He broke the bread made of the grain of the earth He could say,

This is my body.

And what could He say to them as he gave them the juice of the grape—the sap of a plant?

This is my blood.

Because He had become the soul of the earth He could say of the solid substance, “This is my body,” and of the plant's fluid, “This is my blood”—just as you say of your body, This is my body, and of your blood, This is my blood. And those who are able to grasp the true meaning of these words of Christ create for themselves thought images that attract the body and the blood of Christ in the bread and the wine, and they unite with the Christ Spirit.

In this way our symbol of the Lord's Supper becomes a reality. Lacking in our hearts the thought that unites us with Christ we cannot engender the force of attraction that draws the Christ Spirit to us at Holy Communion; but by means of such a thought form the attraction is generated. For those, then, who need the outer symbol in order to perform the spiritual act—that is, to unite with the Christ—Communion will be the way until such time as their inner strength will have so grown, and they are so permeated by the Christ, that they can dispense with the outer physical agency. The Sacrament of Communion is the preparation for the mystical union with the Christ, the preparatory schooling. That is the light in which we must see these things. And just as everything evolves from matter upward toward spirit under the Christian influence, so those things which existed primarily as a bridge must then grow and develop under the influence of Christ. The Sacrament of Communion must rise from the physical to the spiritual plane if it is to lead to a true union with the Christ.—One can do no more than hint at such matters, for only if they are received with a full sense of their sacred nature will they be rightly understood.

To recognize that through the event of Golgotha Christ entered the earth—this was a task set mankind. Men were to realize it more and more, and to become increasingly permeated by it. But this called for mediators; and one of the first great ones was he who had been Saul and became Paul. How far could Saul's knowledge extend, considering that he was a Jewish initiate? We can express it somewhat as follows: he could know what was contained in the Hebrew teachings. He knew that what Zarathustra had seen as Ahura Mazdo and what Moses had beheld as Ehjeh asher ehjehas Jahve or Jehova—in the burning bush and in the thunder and lightning on Sinai—he knew that this had come nearer the earth, had approached, and would one day occupy a human body, and that in this human body it would effect a rejuvenation of the earth. On the other hand, he was influenced by the views of his time and by Jewish law. He had witnessed the event of Golgotha but was unable to admit that He Who had died on the Cross was the Bearer of the Christ. None of the events he had heard of or experienced could convince him that He Who was expected, according to the Jewish initiation, had been incarnated in Jesus of Nazareth.

Now, what would Saul have to experience to be convinced that the immortal Christ Spirit had really been present in the dying body of Jesus of Nazareth on Golgotha? From his Hebrew initiation he knew that after the Christ Spirit had dwelt in a human body and this human body had died, the Christ must be present in the earth's aura; hence it should be possible for the Christ to become visible to one able to see into the earth's aura with the eyes of the spirit. That he knew; but hitherto he had not achieved the capacity for seeing into the earth's aura. He was an initiate in wisdom, but not a clairvoyant. He did, however, possess the prerequisite for becoming clairvoyant in an abnormal manner, and he himself mentions this. He refers to it as “grace,” bestowed upon him from above; and he tells us that he was born prematurely—usually translated “out of due time.” He was not carried the full time in the maternal womb, but descended from the spiritual to the physical world before being wholly immersed in all the elements of earthly existence; that is, he came into the world before the moment when ordinarily the unconscious ties which bind men to the spiritual powers are broken. The vision on the road to Damascus was made possible for one whose spiritual eyes had been opened through the agency of an untimely birth. His spiritual vision having been bestowed upon him as a consequence of his premature birth, he now gazed into the earth's aura and there beheld the Christ. Therefore the span of time during which this Christ had walked the earth must have already lapsed. Here was proof that it was Christ Who had died on the Cross; for He Who, Paul knew, was to conquer death on the earth had appeared to him as a spiritual living being. Now he knew the meaning of the event of Golgotha: he knew that Christ was risen; for He Whom Paul had beheld could never before have been seen in the earth's aura. Now he understood the words:

It is hard for thee to kick against the pricks.

What are the “pricks”? Paul himself tells us:

O death, where is thy sting?¹

In vain wouldst thou kick against the pricks, for thou wouldst recognize only death. But henceforth thou canst no longer kick against death, for thou hast seen Him Who conquered death.—In this way Paul became the apostle of Christianity who proclaimed most emphatically the living—the spiritually living—Christ.

What made it possible for the Christ to be seen in the earth's aura? The fact that in Christ Jesus—as in a primal impetus given earth evolution for the future—the etheric body was completely permeated by the Christ. The etheric body of Jesus of Nazareth could not be otherwise than wholly permeated by the Christ; and because this was so it exerted full mastery over the physical body, even to the extent of being able to restore the latter after its death; that is, it could appear in such a form as to contain again all that the physical body had embraced before death—but through the power of the etheric body. So when Christ was seen after His death, it was His etheric body was seen; but for those who were able, as a result of the strength imparted to them through the events in question, not only to recognize a physical-sensible body, but to see in an etheric body a real body with all the marks of a physical body—for such as these Christ was risen in reality. And in truth, He was.

We are further told in the Gospel that when a man has advanced to the stage in which his corruptible principle develops the incorruptible, he becomes endowed with higher vision; and we are also told that those who had already achieved this higher vision as a result of self-development could see the Christ and know Him as such. That is told us clearly enough, but people lack the will really to read what it actually says in the Gospel. Take, for example, the first appearance of Christ after death. We read:

But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.

And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

Jesus saith unto her, Woman, why weepest thou? Whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

Now, imagine you meet someone whom you had seen but a few days before: can you believe yourself incapable of recognizing him? Can you imagine asking him whether he is the gardener, and where they had laid him—when he himself was the man you saw before you? But that is exactly what you would have to impute to Mary—or to her who is here called Mary—were you to assume that every physical eye could have recognized Christ and seen Him as previously the physical eye had seen Him. Read the Gospels with their spirit in mind!—No, the sacred power of words had first to penetrate the woman as a force: that was essential. Then the words echoed in her heart and rekindled all that she had witnessed. That was what gave her the spiritual vision to see Him Who was risen from the dead.

And does not Paul tell us the same thing? In the case of Paul it cannot be doubted that, with spiritual vision, he saw Christ on the spiritual plane, in the aura of the earth; and as proof that Christ lived he affirms that Christ had appeared. Then, as appearances of equal importance, he mentions first:

... that he was seen of Cephas, then of the twelve: After that, he was seen of above five hundred brethern at once; of whom the greater part remain unto this present, but some are fallen asleep.

After that, he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time.

For I am the least of the apostles, that I am not meet to be called an apostle.

Paul placed the vision of others entirely on a par with his own, which was made possible by his spiritual sight; hence he says literally:

In like manner as I have seen the Christ, so has he been seen by the others also.

Their experiences, says Paul, engendered in them the power to see Christ as one arisen from the dead. Now we understand what Paul means, and his viewpoint is at once recognizable as the anthroposophic-spiritual viewpoint; for it tells us that there is a spiritual world, and if we contemplate it by means of the impulse given us through the power of Christ, we shall penetrate it in such a way as to find there the Christ Himself, Christ Who had passed through the event of Golgotha. That is the meaning of what Paul tells us. And it is possible for the human being—especially through what is known as Christian initiation—with patience and endurance gradually to become a successor to Paul, so to speak; to acquire for himself the faculties that will enable him to see into the spiritual world and spiritually to behold the Christ face to face.

In other lectures I have repeatedly set forth the first steps leading to a vision of the Christ Being Himself: the aspirant must live over again what is delineated for us in the Gospel of St. John. I will now merely indicate in briefest outline, in this connection, how man—if he resolves to pass through a certain gamut of feelings—can rise to the spiritual world in which, since the event of Golgotha, there shines the light of Christ.

We begin by saying to ourself, I observe the plant. It grows out of the mineral soil, grows and flowers. But if it could develop consciousness, as does man, it would have to bend down to the soil of the earth, the mineral kingdom from which it grows, and say, Among the present beings of nature thou stone art a lower being than I; but without thee, lower kingdom, I could not subsist.—Similarly, were the animal able to sense the plant as the indispensable condition of its existence, it would have to confess, I, as an animal, am a higher being than thou, the plant; but without thee I should perish. Humbly it would have to bow down to the plant and say, To thee, a lower being, I owe my existence.—And in the kingdom of man it should be thus: Everyone who has reached a given rung of the ladder should look upon those who in a spiritual sense stand beneath him, and say, True, ye belong to a lower world; but as the plant must bow before the mineral, and the animal before the plant, so should I who stand on a higher rung say: To thee, a humbler one, I owe my existence.—Then, when for weeks and months—possibly years under the guidance of the right teacher—a man has completely immersed himself in such feelings of universal humility, he will know the meaning of the Washing of the Feet. He will have a direct spiritual vision of what Christ, as the higher Being, did in bending down to the Twelve and washing their feet. The whole significance of this event dawns on the disciple like a vision, and he knows that it took place. His enlightenment is such as to demand no further proof: he now gazes directly into the spiritual world and beholds Christ in the scene in question.

Then, stimulated by the teacher, this man can gain the strength to say, I shall courageously endure whatever sorrow and suffering this world may bring, and shall not complain. I shall steel myself to the point at which these no longer mean suffering and sorrow for me, because I shall know them for necessities in the world.—And when he has become sufficiently stanch of soul, there springs from this contemplation the feeling of the Scourging: spiritually he feels it taking place in himself. And this opens his spiritual vision, enabling him to see for himself the Scourging as it is described in the Gospel of St. John.

Then the pupil is shown how to develop the strength for the next step, where he is able not only to bear sorrow and suffering at the hands of all mankind, but to say: I possess something so sacred that I stake my whole being on it. Should all the world overwhelm me with scorn and mockery, this remains holiest for me. No derision or disdain will keep me from cherishing it, though I stand alone. I profess it, and shall defend it.—Then he experiences spiritually within him the Crowning with Thorns; and without the aid of any historical document his spiritual vision transmits to him this scene as described in the Gospel of St. John.

Then, when through proper guidance he has learned to regard his physical existence in quite a new light, to think of his own body as something external—when it has become a matter of course to feel and sense that he carries his physical body about with him as a material instrument—then he has reached the fourth stage of Christian initiation, the Bearing of the Cross. This has by no means made a frail ascetic of him: on the contrary, he learns to employ his physical instrument far more effectively than theretofore. When you have learned to regard your body as something you carry, you have arrived at the fourth stage of Christian initiation, the Bearing of the Cross; and therewith you have attained to the enlightenment that enables you to see spiritually the scene in which Christ bears His Cross on His back, just as you have learned by the elevation of your soul to carry your body as you might a piece of wood.

Now something occurs which is to be regarded as the fifth stage of Christian initiation: it is called the “mystical death”. Here, as a consequence of the inner maturity we have gained, everything that surrounds us—the whole physical world of the senses—appears to be extinguished: we are in darkness. And then comes a moment when this darkness is torn apart like a curtain, and we see behind this physical world into the spiritual world. At the same moment, however, something else occurs as well: we have learned to recognize sin and evil in their true forms; that is, in this stage we have learned the meaning of the Descent into Hell.

In the next stage we learn not only to regard our body as something alien, but also to feel everything else as being as much a part of us as our body, to look upon everything on earth as pertaining to us, as was a matter of course in ancient clairvoyance; and, inasmuch as we all belong to one great organism, we further learn to regard the suffering of others as our own. Then, in proportion to our understanding of this, we are united with the earth, and we experience the act of being laid in the earth, the Burial. And by being united with the earth we are also risen out of it; for this experience has given us the first insight into the meaning of the words, “The earth is in the process of becoming a new sun.”

The attainment of the fourth, fifth, and sixth stages of Christian initiation enables us to see for ourselves the event of Golgotha, to merge with it. We no longer need documents: these served merely as rungs of the ladder.

Finally there is the seventh stage, known as the Ascension—in other words, the awakening in the spiritual world. It is rightly said of this stage that it cannot be expressed in any words of human language, that it can be imagined only by one who has learned to think without the instrumentality of the brain. The miracles of resurrection can be thought only when the physical brain is no longer needed as an instrument.

By reason of having had their spiritual eyes opened and of thus being able to see what took place, those who were present as believers when the event of Golgotha occurred could have seen the Christ in the way I have indicated—that is, if He had manifested Himself to their spiritual sight in the earth's aura. But even had Christ always retained, in a certain sense, the same form He had assumed at that time, the faithful would not have been able to see Him had He—the Christ—not achieved something for Himself as well—by conquering death.

This brings us to a concept which is indeed difficult to grasp. The human being continues to learn incessantly as he develops his capacities, at whatever stage he finds himself. Not only man, however, but every being, from the humblest to the most exalted divine being, learns while developing farther and farther. What Christ did as a divine Being in the body of Jesus of Nazareth we have thus far described with reference to its fruits and its effect on mankind. But now we must ask, did Christ thereby also experience something within Himself that led Him to a higher stage? And the answer is, He did. Even divine-spiritual beings can experience what leads them to more advanced stages; and what He experienced—His ascent into a world still more exalted than the one in which He had previously had His being—this He revealed in His Ascension to those who were His companions on the earth. That is why the first six stages of Christian initiation can be understood—though not perceived—by one who is neither an initiate nor a clairvoyant, but who lives in dependence, for his thinking, on the physical brain; whereas the seventh stage, the Ascension, can be comprehended only by the clairvoyant who is no longer bound to the instrumentality of his physical brain, who has experienced for himself what it means to think without the brain and to see without the brain.

That is the way in which these matters are interrelated; and such was the course of the world's development during the period we have been privileged to discuss in these fourteen lectures.

We have already learned what Christ indicated in healing the man who had been born blind, namely, that the sins he committed in a former life should now become manifest in him. What Christ did, then, was to teach the idea of reincarnation, in as far as people could understand it—karma, the extension of causes from one incarnation to another, that is what He taught; and He taught as one does with practical life in mind. What He meant was this: There will be a future time in which all men will recognize karma. They will understand that when a man does evil he need not be punished by an external, earthly power, for the evil he did inevitably entails its compensation in this or in some future incarnation. Then we shall only need to enter this deed in the great law book of the akashic record, inscribe it in the spiritual world. Then we human beings need not condemn him: then we can entrust the judging of his deeds to the spiritual laws, to be inscribed in the spiritual world: we can leave him to karma.

Jesus went unto the mount of Olives.

And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.

And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, They say unto him, Master, this woman was taken in adultery, in the very act.

Now Moses in the law commanded us, that such should be stoned but what sayest thou?

This they said, tempting him, that they might have to accuse him. But Jesus stooped down and with his finger wrote on the ground.

What was it He wrote? He inscribed the sin in the spiritual world, indicating that through the spiritual world the sin would find its compensation. The others, however, He reminded to ask themselves whether they were without sin; for only if they harbored nothing that called for compensation could they feel themselves to be in no way connected with the sin of this woman and therefore qualified to judge her. As it was, they had no way of knowing whether, in their previous life, they themselves might not have provided the cause of what had now come to this woman: they could not know whether in former lives they had induced what had now caused her to commit adultery; whether they themselves had committed the sin or laid its foundations in an earlier incarnation. All is inscribed in karma. Jesus wrote on the ground which He had already permeated with His spiritual light; that is, He confided to the earth what should be the karma of the adulteress. What He meant was: Follow the path which I now mark out for you. Learn not to judge, but to leave what is in man to karmic adjustment.—If we abide by this rule we will come to understand karma. Karma need not be taught as a dogma, for it is taught by facts. That was Christ's way of teaching.

Here we should pause to realize that such things could be written only by that one of Christ's pupils and disciples whom He himself had initiated: Lazarus-John. Hence it was this pupil alone who fully understood the power attained to by a Being Who, beginning with the Baptism, had gradually gained in His etheric body mastery over the physical body, to the extent of endowing the latter with ever new life. And for the same reason, this writer of the John. Gospel knew that it was possible to transform what appeared to be water—through its being received into the human organs—into wine. He understood how the power of the etheric body could be employed in such a way that a few fishes and loaves sufficed to satisfy the hunger of many. That is what the author of the John Gospel told us, if only we take the Gospel seriously. Does he say anywhere that the few loaves and fishes were eaten in the ordinary physical way? No, you will not find that in the Gospel. He says clearly and distinctly, as you will see by taking every word literally, that Christ broke the bread; but also, that He offered up thanks to heaven:

And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.

The meaning of these words as they appear in the original text, which is poorly reproduced in translation, is about as follows: The disciples passed on the loaves and the fishes, letting each do with them what he would. But none desired anything whatever save to feel, at this moment, what emanated as a force from the mighty etheric body of Christ Jesus. No one had any other wish.

And by what means had their hunger been stilled? In the 23rd verse it says:

Howbeit there came other boats from Tiberias nigh unto the place where they did eat bread, after that the Lord had given thanks.²

p>It was through the agency of the prayer that the people had eaten the bread. They had eaten bread without the physical act having taken place. Hence Christ Jesus could later throw light on what had occurred by saying,

I am the bread of life.

What, then, had the people eaten? They had partaken of the power of Christ's body. And what could remain? Only the power of Christ's body; and the effect of this was so strong that there remained fragments to be gathered up.

According to occult teaching, every body consists of twelve members. The one uppermost is called the Ram; the adjacent one, the Bull; the one with the hands, the Twins; the chest is called the Crab; everything in the region of the heart is the Lion; below it—the trunk—is the Virgin; the hips, the Scales; below this, the Scorpion; and still farther down: the thigh, the Archer; the knee, the Goat; the lower leg, the Water-carrier; and the feet, the Fishes.

The human body, then, is divided into twelve members—and with good reason. Now, if the fragments were to be gathered up after the power of Christ's body had been used to satisfy hunger, they would have to be gathered in twelve measures.

Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

It was not the barley loaves they had eaten: they had partaken of the power emanating from Christ; and they had been satisfied by the power that radiated from Christ through His thanksgiving when He appealed to the spheres from which He had descended. That is the sense in which we must understand the influence of the spiritual world on the physical world; and thus we can also understand the relation of the single incidents to the basic event, the evolution of our earth into a sun. They all take their place as mighty force-revealing events in the earth's process of becoming a sun. But it now becomes comprehensible that what communicated itself to the earth at that time as a mighty impulse can reach human beings only by slow degrees, that it can be infused into humanity but slowly and gradually.

As was indicated yesterday, the Gospel which in the beginning was best suited to convey the great truths to those able to receive them was St. Mark's Gospel. That was during the first centuries, when it was men's task to reconquer through their own efforts the realms from which they had strayed. Let us try to understand how man himself descended from divine-spiritual heights to the lowest point, which occurred when the intervention of Golgotha provided an impetus to man's return to an upward striving. This acted like a mighty impulse, drawing man aloft again. He had descended from divine-spiritual heights and had sunk ever deeper; then, having saturated himself with the newly born spiritual light, he received from the Christ impulse the strength gradually to recover all that he had once possessed. And this he would have to accomplish in the following manner: In the time immediately following the Christ event he had to regain what he had lost during the last pre-Christian centuries, and this could be done with the help of the Mark Gospel.

What he had lost in a still earlier time had to be recaptured in the succeeding period by means of a Gospel directing his attention more to his inner life, and this was the Gospel of St. Luke. But we have also said that six hundred years before the appearance of Christ on earth, everything of a spiritual nature which had been vouchsafed mankind in earlier centuries, and which had gradually been lost, was gathered together in the great being of Buddha. At that time, six centuries before Christ, the Buddha being lived, epitomizing everything that existed in the way of primeval wisdom—all that mankind had lost and that Buddha had come to proclaim. Hence it is narrated that when Buddha came into the world his birth had been foretold by his mother Maya. We are further told of one who had prophesied of the child that it would become a Buddha, the Redeemer, the Guide to immortality, freedom, and light. And there is many a Buddha legend reporting that as a twelve-year-old boy Buddha had strayed from home, and that he was found again under a tree surrounded by the poets and sages of Antiquity, whom he taught. In my book, Christianity as Mystical Fact, you will find set forth how in the Luke Gospel, six hundred years later, there crop up again the same legends that were told of Buddha; how his revelations reappear in a new form. That is why we encounter in the Luke Gospel what was already contained in the Buddha legends. So perfect is the agreement in such matters when seen in the light of spiritual science!

This should lead us to realize that a document such as the Gospel of St. John, and the others that complement it, are of an infinite profundity which we have studied in a series of lectures; and if we could continue our lectures and make them twice as long, we could find ever new depths in the Gospels. Endless abundance would be disclosed could we extend the time indefinitely; and it would be borne in upon us that with the future development of mankind, still new and ever new depths in these documents will be fathomed. Truly, men will never exhaust their contents. There is nothing one has to read into them; we must merely prepare ourselves, by means of occult truths, to find out what they really contain. Then the whole universal complex of mankind, as well as the relation of this complex to the cosmos, will reveal itself to us; and we shall come to see ever deeper into the spiritual world.

But having heard a lecture cycle of such a nature, it is essential to realize that we have not just acquired a store of knowledge, a sum of isolated truths. Though indispensable, that would be the lesser demand: it is simply a matter of its being impossible to arrive at the deeper goal without it. No, the special fruit that should ripen for us as a result of these studies is that everything we have received through our mind, if we let it sink into our heart, should become a deeply felt understanding of it all, should be transformed into emotions—even into impulses of the will. When all that we have understood and received through our mind comes to glow in our heart it becomes a force within us, a healing force for spirit, soul, and body. And then we shall contemplate this past fortnight as follows: We have been immersed in the life of spirit and have acquired a great deal in many ways. Our gain, however, has not been a mere matter of empty concepts and ideas, but rather, of truths, concepts, and ideas capable of springing from our soul as living forces in our feelings and in our sensibilities. And these feelings and sensibilities will remain for us: we can never lose them, and we shall carry them with us in the world. We have not merely learned something: we have become more alive through what we have learned.

If, in taking leave of this cycle, we make such feelings our very own, spiritual science will fill our life. It will not withdraw us from our ordinary life, but will become for us something like an image of the loftiest concept presented in these lectures. What was set forth is this: Death in the world was inevitable, but the view we hold of death is erroneous. Christ taught us the true view of death, whereby death becomes the seed of a higher life.

Out yonder, beyond the sphere of these lectures, life surges; everyday existence flows on and men live in it. Spiritual research detracts not from that life by an iota, robs it of nothing; but the view commonly held regarding it—before penetrating it with the eye of the spirit—is erroneous, and this error must come to signify life's illusion. This we must let perish in us; then the seed we have acquired by means of an illusion will blossom into a higher life. But only if we receive into ourselves the living, spiritual point of view can this come about: Far from making us ascetic in our lives, it is precisely thereby that we learn to know life in its true form, to master it in the right way, and to endow it with genuine fruitfulness. In proportion as we experience spiritual science itself in a Christian way we christianize life, and we experience that image of life which we have learned to see in death. As we adopt spiritual science as our way of thinking, in the same measure will we—not become estranged from life, but rather, discover in what way our view of this life is faulty. Then, strengthened by a true conception of it, we shall enter it as active workers. There will be no withdrawing from life, for we shall have gained power and strength from studies that lead us into the spiritual world.

If I have in some measure succeeded in so shaping these lectures that they may bear fruit in your lives, that they may contribute, even to a slight degree, to making you feel spiritual cognition as being an exaltation of life—living warmth in your feeling, thinking, and willing; in your working—then the light enkindled for us through our anthroposophical Weltanschauung can glow as the fire of life's ardor, as the fire of life itself. And if this fire proves at all strong enough to endure and burn on through life, I shall have achieved my aim in undertaking this series of lectures.

May these feelings live on in your hearts as a subject of inner meditation!

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• 1. TRANSLATOR'S NOTE:—The German translations of the New Testament employ the same word for “pricks” and “sting” (Stachel)
• 2. TRANSLATOR'S NOTE:—Luther appears to have understood this point better than did the authors of the King James version: in place of our “... after that the Lord had given thanks”, the German Gospel has the equivalent of “... through (or by means of) the Lord's thanksgiving” (... durch des Herrn Danksagung).

As a comment on the publication of the spoken lectures that were first published privately at the urgent request of members of the Anthroposophical Society and are now being made available to the public in book form, we cite the following excerpt from Rudolf Steiner's The Story of My Life.

“There are two categories of works that are the fruit of my anthroposophical activities: first, my published books, available to the world at large, and second, a great number of lecture courses first intended to be printed privately and for sale to members of the Anthroposophical Society only. These were taken down with varying accuracy in shorthand, but lack of time always prevented me from correcting them. I should have preferred to have the spoken word remain such; but the members clamored for the private printing of the lectures, and so this came about. If I had had time to correct them the restriction ‘for members only' would have been unnecessary from the start. Now, for over a year, it has been abandoned.

“Here in The Story of My Life it is necessary to make clear the relative position of these two categories—the published books and the private printings—in what I have developed as anthroposophy.

“Whoever would follow my inner struggles and labors to bring anthroposophy to present-day consciousness must do so by means of my published writings intended for the world at large. There I have dealt with all we have today in the way of striving for knowledge; and there is also set forth what took ever clearer shape in me through spiritual vision, what became the edifice of anthroposophy, albeit in many respects imperfectly.

“But side by side with this call to build up anthroposophy and, in doing so, to serve only what resulted from the duty to impart communications from the spirit world to the general educated public of today, there arose the obligation to meet the spiritual needs of the soul, the spiritual longings, of our members.

“There was above all an urgent demand to have the Gospels and the substance of the Bible in general presented in the light that had become the anthroposophical light. People wanted lecture courses on these revelations that have been vouchsafed mankind.

“These privately given courses led to something else. Only members were present, and these were familiar with the elementary disclosures of anthroposophy. One could talk to them as to advanced students, and these private lectures were given in a way that would not have done for writings intended for the public. In this inner circle I could talk of things in a way different from what it would necessarily have been, had the presentation been intended for the public.

“There exists, then, something in this duality—the public and the private writings—that really springs from two sources: the wholly public writings are the result of what struggled and worked in me alone, whereas in the private printings the Society struggles and works with me. I listen to the vibrations in the soul life of the members, and the character of the lectures is determined by my living vividly in what I hear there.

“If for no other reason than that I worked from the reality of the members' soul needs, the privately printed lectures must be judged by a different standard than those given full publicity from the start. The contents of the former were intended as oral communications, not as books; and the subjects discussed were gleaned in the course of time by listening for the soul needs of the members.

“ The substance of the published books conforms with the demands of anthroposophy as such. The manner in which the privately printed works unfold is something in which the soul configuration of the whole Society collaborated, in the sense set forth.”

Patience, or the ability to wait, is the inexorable demand in all departments of life. Failures are inevitable, and we must not grieve over them. Nature is not concerned over her countless failures, for the beings behind Nature know that the higher spiritual law is bound to bring to pass the things which have been determined. Even so must students of Anthroposophy learn to wait in faith for events which are to mature in the womb of time. And the central point of this faith, its firm foundation, is the symbol of the Cross—as elucidated by a comprehension of the Christ principle. If we have come to know the reality of the Christ principle, we understand that this Christ principle is a force, a living force, and that it has been connected with human life on earth since the time that in the body of Jesus of Nazareth it united itself with one special human being. Since that time it has been with us, working among us, and we may become participators of its working if we endeavour to apply all means at our disposal to its understanding, in such a way that we make it the very life of our own souls.

When, however, we understand the Christ principle in this way, and know it to be in humanity, here on earth, and are able to come to it and draw water of life from the source, we then have the kind of belief which knows how to wait, not alone for everything which has to mature in the womb of time, but also for that which surely and certainly will mature for us human beings, if we but have patience. When within this transitory existence we grasp the Christ principle, there will mature for us—in the womb of the transitory—the intransitory, the eternal, the immortal. Out of the womb of time there is born for us human beings that which is beyond time. If we stand on this firm support, we base upon it, not a blind belief, but a belief permeated by wisdom, truth and knowledge, and we may say: What must, will come; and nothing prevents us from throwing our best energies into what we believe to be inevitable. Belief is the real fruit of the cross; it is that, which always calls out to us: ‘Look at your failures, which seem to imply the death of your creative work; then look from your failures to the cross, and remember that on the cross hung the source of boundless eternal life, which defeats death not only for itself but for all mankind.’ From belief spring courage and perseverance. But courage, perseverance and belief alone are not sufficient; another necessary factor will have to be established more and more the further we progress towards the future, and must form an increasing part of everything that may be achieved for the future of humanity. And this is that we must become capable of never being confused about an idea when once we have recognised its correctness. We may have to admit a thousand times that it cannot be realised immediately, that we must wait in patience and without faltering, though we believe that the Christ-force is working in the unfolding life of humanity in a way which will bring everything to birth at the right moment in the womb of time. We must, notwithstanding this, be able to judge of the rightness, of the indubitable rightness of the contents of our spiritual life. If we can wait for results, the occasions on which we have merely to wait when it is a question of deciding what is true, wise and right, will become fewer and fewer. The cross alone gives vital courage and belief to our right understanding; but the star of the light-bearer, the star of Lucifer, if we surrender ourselves to it, can enlighten us every moment as to the rightness and the indubitableness of the spiritual ideas within us. That is the other centre of force on which we must take a firm stand; we must be capable of acquiring knowledge which goes into the depths of life, which goes behind the outer, material appearances, which sends its rays from the place where there is light, even when to human eyes and understanding all is dark. It was necessary for the progress of humanity that darkness should reign for a time, and the next chapters will show more and more clearly how necessary it was. This necessity is indicated in a profound way in the Gospel of St. John. This darkness was illumined by what we call the Christ principle, the Christ.

A wonderfully beautiful legend tells us that when Lucifer fell from heaven to earth a precious stone fell from his crown. This precious stone—so the legend proceeds—became the vessel from which Christ Jesus took the holy Supper with His disciples; the same vessel received the Christ's blood when it flowed on the Cross, and was brought by angels to the western world, where it is received by those who wish to come to a true understanding of the Christ principle. Out of the stone, which fell from Lucifer's crown, was made the Holy Grail. This precious stone is in a certain respect nothing else—I will just mention it here, as the fact will be laid more plainly before your souls in the course of the next chapters—than the full power of the Ego. In darkness this human Ego had to be prepared for a new and more intelligent beholding if the radiance of Lucifer's star. This Ego had to school itself by means of the Christ principle, it had to ripen by the aid of the stone fallen from Lucifer's crown, that is to say through Anthroposophical wisdom, in order to become capable once more of bearing the light which comes not from without. This light, which only shines in us when we ourselves have the power to do what is requisite for acquiring it, must shine again in the world. Thus people who look at the future with full understanding know that anthroposophical work is work on the human Ego, which will make it into a vessel capable of again receiving the light which lives in a region where today our sight and intellect apprehend merely darkness and night. An old legend tells us that night was the original ruler. This night, however, is what today is filled with darkness. But if we permeate ourselves with the light which rises for us when we understand the light-bearer, the other spirit Lucifer, then will our night be turned into day. Our eyes cannot see if the outer light does not illuminate the objects round us; our intellect fails if asked to penetrate beyond the outer nature of things. The star of Lucifer, however, which comes to us when clairvoyant investigation speaks, throws its light on what only seems to be night and changes it into day. And this also takes from us all deadening and paralysing doubt. Then we understand the cross of the Christ in the star of Lucifer. It may be said to be the mission of anthroposophical spiritual life for the future to give us on the one hand certainty and strength whereby, firmly rooted in spiritual life, we may become recipients of the light of the Light-bearer, and on the other hand to make us lean firmly on the rock of unquestioning conviction that nothing which is due to happen through the interaction of forces which are in the world shall fail to happen. Only through this two-fold certainty shall we be able to accomplish what we have to do in the world; only through this two-fold certainty shall we succeed in transplanting Anthroposophy into life.

Therefore we must clearly recognise that we have not only the task of understanding the star of Lucifer, as it shone throughout human evolution till the precious stone fell out of Lucifer's crown, but that we have to receive this precious stone in its transformed character as the Holy Grail, that we must understand the Cross in the star; we must know that we have to understand the luminous wisdom which shone in the world during primeval ages, and which we deeply revere as the wisdom of pre-Christian times. To this we must indeed look up in full devotion, and add to it that which could be given to the world through the mission of the Cross. Not the least fraction of pre-Christian wisdom, of the light of the East, must be lost to us. We look up to Phosphoros, the Light-bearer; and indeed we revere this Light-bearer as the being through which alone we learn to understand the whole of the deep, inner meaning of the Christ; but side by side with Phosphoros we see Christophoros, the Christ-bearer, and we try to conceive of the mission of Anthroposophy in such a way that it only can be fulfilled if the symbols of these two worlds really ‘unite themselves in love.’ If this is our conception of the mission of Anthroposophy, Lucifer will guide us to the safety of a luminous spiritual life, and the Christ will guide us to the inner warmth of the soul which trusts and believes that that will come about which may be called the birth of the Eternal out of the Temporal.

And we shall further recognise that there is a light of the West, that shines in order to make that which originates in the East more luminous than it is through its own power. A thing becomes luminous through the light by which it is illuminated. Therefore let no one say that any falsification whatever of Eastern wisdom takes place when the light of the West shines on it. It will appear that what is beautiful and sublime seems most beautiful and sublime when illuminated by the noblest light. If we feel this idea and receive it into our souls, letting it fill them, we shall be able to learn in small things, through feeling and realisation, what will come to pass in great matters. We shall say: we stand firmly rooted in our truths and wait patiently for their realisation, however long deferred it may be.

Thus we work from one point of time to another in the firm belief that if we comprehend our mission rightly; we are working for that for which man ought to work, for eternity. For as far as human work is concerned, Eternity is the birth of that which has matured in Time.

In this and the succeeding chapters we shall make it a special point to consider the wisdom of the Eastern world, that is to say humanity's treasures of ancient wisdom in general, in the light which may be kindled by the knowledge of the Christ impulse and all that the course of the centuries has gradually evolved from this Christ impulse in the form of the wisdom of the Western world. If Anthroposophy is to be a living thing it must not consist in views and opinions of the higher worlds which are already in existence, taken from history and then taught, but it must comprise all the knowledge obtainable by us today about the nature of the higher worlds. Not only in olden times were there people who could turn their gaze towards these higher worlds and see them in the same way as we see the outer world with our physical eyes and understand it with our intellect. There have been such people at all periods of human evolution and there are such today. Humanity never has been dependent on the mere study of truths recorded in history, nor is man dependent on receiving these teachings about the higher worlds from any special physical place. Everywhere in the world the current of higher wisdom and knowledge may be tapped. It would be no wiser for our schools to teach mathematics or geography today by means of old documents, written in ancient times, than it is for us, when studying the great wisdom of the super-sensible worlds, to consider only ancient, historical accounts. Therefore it will be our present task to approach the things of the higher worlds, the beings of the super-sensible regions themselves, to review many things that are known, less known, or quite unknown about these higher worlds, and then to ask ourselves what the people of older and of ancient times had to say about these things. In other words, we shall allow Western wisdom to pass before our souls, and then enquire how that which we learn to know as Western wisdom accords with what we may learn to know as Eastern wisdom. The point is that the wisdom of the super-sensible worlds, if related to man, may be grasped by the intellect. It has often been emphasised by me, that any unprejudiced mind may grasp and comprehend the facts of the higher worlds. Although this unprejudiced common sense is a very rare faculty in our present time it does exist, and whoever is willing to exercise it can understand everything that is related of the result of clairvoyant investigation. It is true that these facts of the higher worlds can only be collected and investigated by so-called clairvoyant research, through the ascent into the higher worlds of people who have prepared themselves for this special purpose. And as in these higher worlds beings live which, in relation to man, we may call spirits or gods, the investigation of the higher worlds is in reality an association of the clairvoyant or the initiate with spirits or gods. Consequently a clairvoyant can only investigate the higher worlds by ascending the stages which lead to intercourse with the spirits or gods.

Much already has been said about these things at different times and places, and only the most essential part is here repeated. The first requisite for a person who wants to become clairvoyant in order to penetrate the higher worlds is nothing less than the acquisition of the faculty of seeing, knowing and experiencing without the help of the outer senses, not only without the help of instruments which have been built into our body such as eyes and ears, etc., but also unaided by the instrument which more especially serves our intellect, namely, our mind. No more than we can see the super-sensible worlds with physical eyes, or hear in them with physical ears, can we learn to know them through the intellect which is bound up with our physical brain. Thus man has to become independent of the activity which he exercises when using his physical senses and his physical brain.

Now we know already that in normal human life there is a condition in which man is outside the instrument of his physical body, viz. the condition of sleep. We know that of the four principles of human nature, the physical body, the etheric body, the astral body and the Ego, the latter two, the astral body and the Ego, gain a certain independence during sleep. During our waking life, from morning till we fall asleep at night, they are closely connected with the other two principles, with the physical and etheric bodies. But when we are asleep these four principles separate in such a way that the physical body with the etheric body remain lying on the bed, and the astral body and the Ego are liberated and live in another world. Thus in the normal course of his life man is for some hours out of every twenty-four in a condition in which he is free from the instruments which are built into his physical body; but he has to pay for this liberation from his sense-body in a certain way with darkness; he cannot perceive the world in which he lives during sleep.

The organs and instruments necessary for man when he wishes to see in the spiritual world, in which he lives with his Ego and his astral body at night, must of course be built into his astral body—relatively speaking into his ego. And the difference between a normal person of our time and a clairvoyant investigator consists in the fact that the astral body and the ego of the normal person are in a certain way unorganised and lacking organs of perception when they withdraw from the physical and etheric bodies at night, while in the astral body and ego of the clairvoyant investigator organs have been similarly developed to the eyes and ears of the physical body, though the organs are of a different kind. Thus the first task which the person who wants to become a clairvoyant investigator has to undertake is that of building into his hitherto unorganised astral body, and ego, spiritual eyes, spiritual ears, etc., and of doing all that is necessary to develop these spiritual organs. But that is not the only thing necessary. Let us suppose that a person has progressed so far that, by the methods, which we shall presently mention, he has equipped his astral body and ego with spiritual eyes and ears, etc. Such a person would then have an astral body different from that of an ordinary person since he would have an organised astral body. He would, however, not yet be able to see in the spiritual world, or at any rate he would not be able to reach certain stages of seeing. Therefore something more is necessary. If in our present conditions man really wishes to ascend to conscious clairvoyance, it is not only necessary for spiritual eyes and ears to be developed in his astral body, but also for all that is thus plastically formed in this astral body to be imprinted upon the etheric body, even as a seal is stamped on sealing-wax. Real, conscious clairvoyance begins when the organs, the spiritual eyes and ears, etc. formed in the astral body imprint themselves on the etheric body.

Thus the etheric body has to help the astral body and the ego if clairvoyance is to be brought about; or in other words, all the principles of man's nature that we possess—the ego, astral body and etheric body, with the sole exception of the physical body, have to work together to this end. Now there are greater difficulties for the etheric body than for the astral body in this respect. For the astral body and ego are, we might say, in the fortunate position of being free from the physical body once every twenty-four hours. From morning when we wake till evening when we go to sleep they are united with the physical body, and, all that time the astral body and the ego are bound up with the forces of the physical body, which prevent the astral body and ego from developing their own organs. The astral body and ego are delicate soul-beings; they follow, by their own elasticity, the forces of the physical body, conforming themselves to it and taking on its form. Therefore at night the astral body and ego of normal persons still have these forces of the physical body within themselves as after-effects, and only by special measures can we free the astral body and ego from these after-effects and enable the astral body to develop its own form, that is to say its spiritual eyes and ears, etc. But we are at least in the fortunate position of having the astral body free in the course of every twenty-four hours; that is to say we have the possibility of working on it in such a way that it no longer follows the elasticity of the physical body at night but its own elasticity.

The preparatory exercises taken up by the clairvoyant investigator consist essentially in spiritual activities performed during waking life, which strongly influence the astral body and the ego, and which have such strong inner effects that when at the moment of falling asleep the astral body and ego withdraw from the physical and etheric bodies, they experience the after effect of what has been done by way of special preparation for clairvoyant research.

Let us now consider two cases. The ordinary person living a normal life surrenders himself from morning till evening to the impressions of the outer world, which works on the outer senses and the intellect. He falls asleep at night, his astral body goes out of his physical body and is then given over entirely to the experiences of the day, following the elasticity of the physical body, but not its own. But when through meditation, concentration and other exercises given to those who wish to tread the path to higher knowledge a person strongly influences his soul, that is his astral body and ego, during waking life; in other words, when he has certain moments which he sets apart from ordinary daily life and in which he does something entirely different from the pursuits of ordinary waking life, and when in these particular moments he does not surrender himself to what the outer world has to say to the senses and to the intellect, but to what is a revelation from and a product of the spiritual worlds, a marked change takes place. When a man surrenders himself to such things, when he spends part of his daily waking life in meditation, concentration and other exercises, for however short a time it may be, they affect his soul so strongly that the astral body experiences the effects of this meditation, concentration, etc., at night when it leaves the physical body, and follows an elasticity different from that of the physical body. The method for the attainment of clairvoyant powers employed by the teachers of this research is drawn from the knowledge which has been tested for thousands of years in the way of exercises, meditations and concentrations, which have to be followed in waking life in order that they may have after-effects in sleeping life and produce a different organisation of the astral body. It is a great responsibility, which the person who gives such exercises to his fellow men takes upon himself. Such exercises are not invented, they are the result of spiritual labour in the mysteries, in the occult schools. It is known that that which is prescribed in these exercises works on the soul in such a way that when this soul withdraws from the physical body in sleep it develops its spiritual eyes and ears and its spiritual thinking in the right way. If something wrong is done, or wrong exercises are practiced, certain results also follow. Effects do not fail to appear, but in this case abnormal forms (or if we want to use an expression of the sense-world we might say ‘unnatural’ forms) are built into the astral body. What is the meaning of unnatural forms being built into the astral body? It means that forms are built into it, which contradict the great universe, which do not harmonise with it. It would correspond in this sphere to building organs in our physical body which could not hear outer sounds in the right way or see the outer light in the right way, and which would not be in accord with the outer world. Through wrong meditation and concentration man would therefore be brought into a position of contradiction to the universe, with regard to his astral body and his ego; and he would, instead of receiving organs through which the spiritual world could gradually reveal itself, be shattered by the influences of the spiritual world. He would experience these influences of the spiritual world not as something which benefited and enriched him, but as something which shattered his life, and, if the methods were quite wrong, tore his being asunder.

It is important to take particular notice that we are here confronted with the fact that something which exists in the outer world—and we speak now of the spiritual outer world—may be beneficial to man in the highest degree, as well as harmful in the highest degree, according to the way in which he brings his own being to meet it. Let us suppose that a man with a wrongly developed astral body exposes himself to the spiritual world around him. This world works in upon him. Whereas this spiritual world would flow in on him and enrich him with the mysteries if he has cultivated his organs in the right way, it will tear him asunder and shatter him if he has developed them in the wrong way. It is one and the same outer world which in one case carries man upwards to the highest, in the other case shatters and ruins him; the same external world, of which he will say that it is a divine and beneficent world when he carries within himself the right organs of perception, and a world of ruin and destruction when he has within himself an inner being which is not developed in the right way. In these words lies much of the key to an understanding of good and evil, of what is fruitful and what is destructive in the world. And this should enable us to see that the effect which any kind of beings of the outer world have on us is no standard by which to judge these beings themselves. According to the way in which we confront the outer world, the same being may either be beneficial or destructive to us, god or devil to our inner Organisation, and it is therefore imperative to bear this continually in mind.

We have now placed before our minds what the preparation for clairvoyant investigation is like with regard to our astral body and ego. And we have emphasised that we human beings are in a certain respect in a fortunate position, because we have our delicate astral body and ego outside our physical and etheric bodies for at least a certain time during each twenty-four hours. But the etheric body does not leave the physical body at night; it remains united with it. We know that not till the moment of death is the physical body deserted by the etheric body, which then withdraws along with the astral body and the ego. We need not mention today what becomes of these three principles of human nature between death and a new birth; we will only clearly present to our minds the fact that at death man is set free from his physical body and from all that is built into this physical body, free from the physical sense-organs and free from the brain, the instrument of the intellect which works physically. The ego, the astral body and the etheric body are then united in an appropriate fashion and can work together. Therefore it is that from the moment of death true clairvoyance sets in with regard to the previous life, although this at first lasts only for a short time. This has been often stated. Such a co-operation as normally only takes place at the moment of death must be made possible to the ego, the astral body and the etheric body during life if complete clairvoyance is to be brought about. The etheric body must be liberated from the condition in which it is imprisoned during normal life; it must arrive at being able to use its elasticity and to become independent of the elasticity of the physical body, as the astral body is at night. For this purpose more intense, more strenuous and in a certain respect higher exercises are required. All these things will be mentioned again in their corresponding connection in the course of the next chapters; for the present it will suffice to understand that such exercises are necessary, and that it is not sufficient to have practiced the preparatory exercises which have the effect of developing spiritual eyes and ears in the astral body, but that exercises for giving the etheric body independence and freedom from the physical body are also required. Just now, however, we will only consider the result. It is not difficult to imagine, from what has been said what this result must be. In normal cases it is only at the moment of death that the astral body and the etheric body can work together, free from the physical body. So if clairvoyance is to be aroused, something must take place which can only be compared with what sets in for man at the moment of death; that is to say, man must, if he wishes to become consciously clairvoyant, reach a stage of development where he is just as independent of his physical body and the use of the members of his physical body during life as he is at the moment of death.

By what means can man acquire such independence of his physical body, and bring himself into a condition which resembles the moment of physical death? Only by cultivating certain feelings and shades of feeling which stir the soul so forcibly that by their power they seize the etheric body and lift it out of the physical body. Such strong impulses of thought, feeling and will must work in the soul that an inner force is aroused which frees the etheric body from the physical body, at any rate for certain moments. In these moments, however, the physical body must absolutely be as if dead to ordinary, normal human life. But this cannot be brought about by external, physical methods in our period of human evolution. Anyone who thinks that such things can be brought about by physical methods would become the victim of a stupendous delusion. Such a person would wish to enter the spiritual worlds by adhering to the methods of the physical world; that is to say he would not yet have attained to a real belief in the force of the spiritual worlds. For purely subjective experiences, impulses proceeding from the strong, energetic life of the soul, are alone competent to bring about this death-like condition. And speaking in the abstract, we may say for the present that the most essential thing for bringing about such a condition is that man experiences a change, as it were, a turning upside down of his sphere of interests. For ordinary life provides man with certain interests. These interests play their part from morning till night. Man is interested and quite rightly, for he must live in the world—in things that appeal to his eyes, his ears, his physical intellect, his physical feelings, etc.; he is interested in what confronts him in the outer world; one thing interests him more, another less; he pays more attention to one thing and less to another; and that is natural. In these fluctuating interests, binding him to the tapestry of the outer world by a certain power of attraction, man lives, and by far the greater part of our present humanity lives in these interests alone. Nevertheless it is possible for man, without detriment to the freshness and intensity of these interests, to bring about moments in his life in which these outer interests are not at all active, in which, if we wish to express it radically, this whole outer sense-world becomes absolutely indifferent to him, in which he kills out absolutely all the interest forces which fetter him to this or that object in the world of the senses. It would be wrong for a man not to reserve this deadening of his interests in the outer world for certain ‘festival moments’ in life, it would be wrong to extend it over his whole life. He would then become incapable of taking part in the work of the outer world, whereas we are called to take part in the outer world and in its life.

We must therefore reserve for ‘times of high festival’ this possibility of letting all interests in the surrounding world die out; we must, so to say, acquire this twofold nature. On the one hand we must feel a fresh and vital interest in everything which goes on in the outer world in the way of joy and sorrow, of pleasure and pain, and of life which is blossoming and flourishing and of life which is dying. This freshness and originality of our interest in the outer world must be kept alive in our earthly life; we must not become strangers upon earth, for then we should act from egoism and deprive the stage to which our forces must be devoted in our present evolution of these forces. But on the other hand we must, if we wish to ascend into the higher worlds, cultivate the other side of our being, which consists in killing out during ‘moments of Holy Day’ all our interests in the outer world, of letting them die out. And if we have patience and perseverance and energy and strength to practice this as long and as much as our Karma demands, this deadening of interest in the outer world at last liberates a strong energetic force in our inner being, because that which we kill out in this way in the outer world reappears as higher and more abundant life in the inner world. We experience an entirely new kind of life; we experience the moment in which we can say: That which we can see with our eyes and hear with our cars is only a small part of life. There is an entirely different life, life in the spiritual world; a resurrection in the spiritual world, a transcending of what we usually call life, a transcending in such a way that not death but a higher life is the result. As soon as this pure spiritual force has grown strong enough in our inner being, we may gradually experience moments in which we become rulers and lords over our etheric body, when this etheric body does not take on the shape forced upon it by the elasticity of the lungs and the liver, but the shape forced upon it from above downwards by our astral body. Thus we imprint on our etheric body the shape which, through meditation, concentration, etc., we have first imprinted on our astral body. We imprint the plastic form of our astral body on the etheric body, and we ascend from ‘preparation’ to ‘illumination’—the next stage of clairvoyant research. The first stage, by which our astral body is changed in such a way that it receives organs, is also called ‘purification,’ because the astral body is purified and purged from the forces of the outer world, and conforms to the inner forces—purification, cleansing, Catharsis. But the stage at which the astral body succeeds in imprinting its own form on the etheric body implies that in a spiritual sense, light begins to shine around us, that the spiritual world around us is revealing itself and that ‘illumination’ is setting in.

What I have just described goes hand in hand with certain experiences which man goes through, with typical experiences which are the same for everyone, and which everyone who treads this path experiences the moment he is ripe for it, if he pays the necessary attention to certain things and occurrences which are beyond the physical. The first experience, which occurs through the organisation of the astral body and which therefore comes about as an effect of meditation, concentration, etc., might be called an inner experience of the feelings describable as an inward division of the whole of our personality. The moment this is experienced one can say to oneself: Now you have become something like two personalities, you are like a sword in its scabbard. Formerly you might have compared yourself with a sword which does not lie loosely in its scabbard but is one with it, the two consisting of one; you felt yourself one with your physical body; but now you seem, although lying in your physical body like a sword in its scabbard, to be a being which feels itself to be something apart from the sheath of the physical body, in which it is lying. You feel yourself to be within the physical body, but not grown into one with it, not as if consisting of one piece with it. This inward liberation, this inward realisation of oneself as a second personality, which has emerged from the first, is the first great experience on the way to clairvoyant vision of the World. The fact must be emphasised that this first experience is an experience of the inner feelings: One must feel that one is lying within one's old personality, and yet feel free and mobile within it. The analogy with the sword and its scabbard is of course rough. For the sword feels itself cramped on all sides by the scabbard, while man, when he has this experience, has a strong feeling of inner mobility, as if he might break on all sides through the limits of his physical body, as if he could forsake it by falling through the skin of his physical body and stretch out his feelers far, far into a world which, although still dark, begins to be perceptible to his feeling in the darkness, one might say, begins to be knowable through inner touch. This is the first great experience man has.

The second great experience is that this second personality which now exists within the first, gradually becomes capable of really leaving this first personality, of stepping out of it. This experience expresses itself in the fact that, although often only for a short time, one feels as if one could see oneself, as if one stood confronting oneself like a double. This is the second experience, and it is moreover of much greater importance than the first. With it something is connected which it is very difficult for man to bear. It must never be forgotten that in normal life man is contained within his physical body That which lives within man's physical body as astral body and ego, accommodates itself to the forces of the physical body; it yields as it were to them; it conforms itself to the bodily forces, assuming the shapes of the liver, the heart, the brain, etc. And this is also true of the etheric body, so long as it remains within the physical body. Now we all know what is indicated by the expression brain, heart, etc., what wonderful instruments and organs they are, how complete in themselves, how perfect as creations! What is all human art and human creative work compared with the creative work, the art and technique necessary for constructing such wonderful instruments as the heart, the brain, etc. What is everything which man can accomplish at the present stage of his evolution in the way of art and technical skill, compared with that divine art and technique which have built up our physical body and which, therefore, also guard us as long as we are within it. So we are not merely in an abstract sense devoted to our physical bodies during daily life, but interwoven with a concrete creation of the gods. Our etheric and astral bodies are fitted into forms created by the gods. If we now become free and independent there will be a change. We free ourselves at the same time from a wonderful instrument of divine creation. Thus we do not leave the physical body as some imperfect thing to be looked down upon, but as the temple which the gods have built for us and in which normally we live during our waking life. Such a temple do we leave on abandoning the physical body. What are we then?

Let us suppose that at a certain moment we could leave this physical body without further preparation, let us suppose that some magician (of whatever kind he might be) could assist us to leave our physical body, and that our etheric body accompanied our astral body, and that we, in a certain respect, went through an experience comparable with the moment of death; let us suppose that we could do this without the preparation of which we have spoken; what should we be when, outside the physical body, we confront ourselves? We are then what in the course of the world evolution we have made of ourselves from incarnation to incarnation. As long as from morning to night we are within our physical body, this divine creation, the temple of our physical body, corrects what we have incorporated within ourselves in the course of our incarnations on earth; but the moment we step out of it, our astral and etheric bodies show what they have accumulated from incarnation to incarnation and appear as they are according to what they have made of themselves. If a man thus unprepared leaves his physical body, he is not a spiritual being of a higher, nobler and purer form than the form was which he had in his physical body, but a being laden with all the imperfections heaped up in his Karma during his incarnations. All this remains invisible so long as the temple of our body encloses our etheric body, our astral body and our Ego. It becomes visible the moment we step out of our physical body with the higher principles of our being. Then there appear before us, if at the same moment we become clairvoyant, all the inclinations and passions, which still remain with us as the result of our former incarnations. In the course of the future evolution of our earth we have still to go through many incarnations, full of activities and accomplishment. The inclinations, instinct and passions for much that you will do later are already within you, developed through incarnations in former times. Everything that man is capable of accomplishing in the world in certain directions, all obligations to others incurred by offences against them for which reparation has to be made in the future, are already incorporated in the astral body and the etheric body when he leaves his physical body. We confront ourselves so to say naked as a soul-being, if at the moment of leaving our body we are clairvoyant; that is to say we stand before our spiritual vision in such a way that we know how much worse we are than would be the case if we had attained the perfection possessed by the gods, which made them capable of creating the wonderful building of our physical body. We perceive at this moment how far we are from the perfection which we must hold before us as our future ideal of development.

We know at this moment how deeply we have sunk below the world of perfection.

This is the experience which is connected with ‘illumination’; it is the experience which is called the meeting with the Guardian of the Threshold. That which is real does not become more or less real according to our seeing or not seeing it. That shape which we see in the moment just described is always there, is always within us; but because we have not yet got loose from ourselves, because we do not confront ourselves but are within ourselves we do not see it. In ordinary life, that which we see at the moment that clairvoyantly we step out of ourselves, is the Guardian of the Threshold. He shields us from an experience that we must first learn to bear. We must first acquire a strong enough force to enable us to see a world of the future before us, and to look without fear and horror upon what we have become, because we know for certain that we can make it all right again. The capacity, which we must possess for experiencing this moment without being depressed by it, must be acquired during the preparation for clairvoyant investigation. This preparation consists, abstractly expressed, in making the active, positive qualities of our souls strong and energetic, in bringing our courage, our feeling of freedom, our love, our energy of thought and our energy of lucid intellect to the greatest possible height, so that we step out of our physical body not as weak people but as strong. If, however, there is too much left in man of what is called anxiety and fear, he will not be able to endure this experience of encountering the Guardian of the Threshold without harm.

Thus we see that there are certain conditions to be fulfilled before looking into the spiritual worlds, those worlds which in a certain respect hold out a prospect of the highest that we can think of for life in our present development of humanity, but at the same time demand of man a complete transformation of his being such as he has to attain in the solemn ‘Holy Day moments’ before mentioned. It is a real blessing in our present time for the aspirant, before he proceeds to this experience, to be told what those who have gained experience in the higher worlds have seen. We can understand even when we cannot see. But by making increasing efforts to reach an intellectual comprehension of what the clairvoyant tells us, and coming to the conclusion, after a survey of everything life brings us, that the clairvoyant's reports are quite sensible after all, we shall be doing the right thing at the present time. We must become Anthroposophists before aspiring to clairvoyance, and we must learn to know Anthroposophy thoroughly. If we do this, the great, comprehensive, strengthening, encouraging and refreshing ideas and thoughts of Anthroposophy give to the soul not only a working hypothesis, but also qualities of feeling, will and thought, which make the soul like tempered steel. If the soul has gone through this process, the moment of meeting with the Guardian of the Threshold becomes something quite different from what it would have been otherwise. Fear and terror, states of anxiety and care, are conquered in quite a different way if previously we have learned to understand and to grasp what is related about the higher worlds. And later, when a person has had this experience, when he has confronted himself and thus has met the Guardian of the Threshold, the world begins to show itself to him in quite a different way. Everything in the world may be said to wear a new aspect. And a justifiable opinion might be expressed by the following illustrations. I had supposed up till now that I knew what fire is but that was only an illusion. For what I have called fire up till now, would be like calling the tracks of a carriage on a road the only reality, and denying that a carriage in which a person was sitting must have been passing that way. I declare these tracks on the road to be the signs, the outer expression of the carriage which has passed there and in which a person was sitting. I have not seen the person who passed there, but he is the cause of these tracks, he is the reality. And a person who believed the marks left by the wheels to be something complete in themselves, something real and basic, would be taking the outer expression for the thing itself.

That which our senses see as flashing fire bears the same proportion to its reality, to the spiritual being which stands behind it, as do the tracks on the road to the person who was sitting in the carriage which passed there. In fire we have only an outer expression. Behind what our eyes see as fire and what we feel as heat is the real spiritual entity, which has only its outer expression in the outer fire. Behind what we inhale as air, behind what enters our eyes as light, and behind what our ears perceive as sound, are active beings spiritual and divine, whose outer garments only we behold in fire, in water and in what surrounds us in the different realms of nature.

In the so-called secret teaching, in the teaching of the mysteries, the experience which is then gone through, is called the passage through the elementary worlds. Whereas previously one had lived in the belief that what we know as fire is a reality, one then becomes aware that living beings are hidden behind the fire. We become, so to say, acquainted with fire, more or less intimately as something quite different from what it appears to be in the world of the senses. We become acquainted with the fire-beings, with what is the soul of the fire. Just as our souls are hidden behind our bodies, so the soul and spirit of the fire are hidden by the fire which we perceive with our outer senses. We penetrate into a spiritual domain when we experience the soul and spirit of fire in this way, and the experience by which we realise that the outer fire is no reality, that it is a mere illusion, a mere garment, and that we now move among the fire-gods just as we did formerly among people of the physical world, is called ‘living in the element of fire,’ to use the terms of occult science. It is the same with that which we breathe. The moment that what we breathe as outer air becomes to us only the garment of the living beings within it, we live in the element of air. And so when one has passed through the meeting with the Guardian of the Threshold, that is to say, when one has acquired true self-knowledge, one can ascend to experiencing the beings in the so-called elements, in the elements of fire, of water, of air and of earth. These four classes of gods, or spirits live a real existence in the elements, and a person who has reached the stage which has just been described, is in touch with the divine spiritual beings of the elements. He lives in the elements; he experiences earth, water, air and fire. That which in ordinary life is designated by these words, is only the outer garment, the outer expression of divine spiritual beings behind it. It becomes plain, therefore, that certain spiritual divine beings live in that which meets us (speaking according to spiritual science) as solid matter or earth, as fluid matter or water, as volatile matter or air, and as warm fiery matter or fire.

These, however, are not the highest spiritual beings. When we have struggled on through the experiences of the elementary world, we ascend to the entities which stand in the relation of creators towards the spirits who live in the elements. For let us consider our physical surroundings. We find that they consist of the four outer principles of the elementary world. Whether we take plants, or animals or stones or anything else on the physical plane, they consist according to spiritual science either of the solid element, that is earth, or the fluid element, water, or the gaseous element, air, or the fiery element, fire. Of these elements the things which physically surround us in the world of stones, of plants, of animals and of men are composed. And we know that behind what physically surrounds us there are, as creative and fructifying forces, those forces which for the most part come to us from the sun. We know that the sun calls forth budding and germinating life out of the earth. Thus the sun sends to the earth forces which—considered physically for the moment—make it possible for us to perceive on earth with our physical senses that which lives in fire, in air, in water and in earth. We see the sun physically because it radiates physical light. This physical light is sustained by physical matter. Man sees the sun from sunrise to sunset, and he does not see it when the physical earth substance hides it; he does not see it from sunset to sunrise. In the spiritual world there is no such darkness as reigns in physical life from sunset to sunrise. When the clairvoyant has gained what has been described, when he perceives behind fire the spirits of fire, behind air the spirits of air, behind water the spirits of water, and behind earth the spirits of earth, in that moment he sees behind these divine spiritual beings their higher ruler, their higher Lord, the entity which in comparison to these beings of the element is like the warming, illuminating beneficent sun as compared to the budding and germinating life on our earth. That is to say, the clairvoyant ascends from a contemplation of the elementary gods to the contemplation of those higher divine beings which in the spiritual world may be symbolically compared with the sun in its physical relation to the earth. Behind the beings of the elements a high spiritual world is seen, the spiritual sun. When for the clairvoyant that which otherwise is darkness becomes light, when he attains to clairvoyance, to ‘illumination,’ he realises the spiritual sun, that is to say the higher divine spiritual beings in the same way as the physical eye realises the physical sun. And when does he penetrate to these higher divine spiritual beings? At the moment when, as it were, for other people the spiritual darkness is at its densest. When man's astral body and Ego are free, that is to say, from the moment of falling asleep to that of waking, man lives surrounded by darkness because he does not see the spiritual world which then surrounds him. This darkness increases gradually, reaches its densest point and decreases again until the morning when he awakes. It comes, as it were, to a point in which it reaches its densest degree. This densest degree of spiritual darkness may be compared with what in outer life is called the hour of midnight. Just as normally the outer physical darkness is then at its densest, since it increases towards this moment and then decreases, so there is a densest degree of spiritual darkness, a midnight. At a certain stage of clairvoyance it happens that the spirits of the elements are seen during the time when for other people the spiritual darkness begins to increase, and similarly during the time in which darkness decreases again. In other words if only a lower stage of clairvoyance has been reached, one experiences, so to say, certain gods of the elements, but just at the time of the highest spiritual moment, the midnight hour, darkness may still set in and ‘illumination’ only begins again after this moment has been passed. When, however, a definite stage of clairvoyance is reached, the midnight hour becomes so much the more ‘illuminated’; and just at this midnight-hour, at the time when the normal person is, so to say, most shut off from the divine spiritual world, most entangled in maya, or illusion, one ascends into the light. At this time one beholds those spiritual beings which, compared to the gods of the elements, are like the sun compared to the physical earth. One beholds the higher creative gods, the sun gods, in the moment which is technically called: ‘Beholding the sun at midnight.’

These are the stages which today, as at all times, have to be lived through by those who wish to work themselves up to clairvoyant investigation, who wish to look through the veil which in the shape of the earthly elements is drawn over the real world. They are: the feeling of freedom inside one's ordinary personality, like that of a sword in its sheath; the feeling of being outside the physical body, as if the sword were drawn out of its sheath; the meeting with the Guardian of the Threshold; the experiencing the gods of the elements, that is, experiencing the great moment when the beings of fire, air, water and earth become beings among whom we walk and with whom we associate as in ordinary life we associate with human beings, and lastly, experiencing the moment when we behold the king, the commander, the leader of these beings of the elements. These are the stages which could be experienced at all past times and which can still be experienced today. These are the stages (already often described, for they can be described in many ways, and still the description always remains imperfect) leading upwards into the spiritual worlds. We were obliged to present them to our souls so as to see what man at all times has had to do himself, in order to learn to know the divine spiritual beings. And we shall further have to place before our souls what it is which man experiences in these divine spiritual worlds we shall have to realise some of the more concrete preparations to be gone through in order to meet the gods. And when we have presented this to our souls and the way in which it can be attained by western initiation, we shall compare what we have thus gained with what has been given to humanity in the way of oriental tradition and ancient wisdom. And in making this comparison, we shall be shedding the light of the Christ upon the wisdom of pre-Christian times.

Our attention has been called to the fact that to human beings at a certain stage of evolution, the external phenomena of warmth, air, water, etc., become living and permeated with spirit, and it has been said that this stage may be designated as that of ‘penetration into the world of Spirits of the Elements.’ I would ask those who have been students of Spiritual Sciences for some time to note the words carefully, and to realise that they are used, not in an approximate, but in an exact sense. ‘Spirits of the Elements’ was the expression I used, and not ‘Elementary Spirits.’

It must be pointed out that when we ascend into super-sensible realms, other worlds, two of which shall be named, are added to the ordinary world experienced by means of the sense organs they are to be found behind what is perceptible by the senses and comprehensible to the intellect. There are certain striking characteristics which give an idea of the difference between our world and the two higher ones adjoining it. The first region hidden behind our ordinary world is named, as everyone knows, the Astral or Soul world; the Spiritual world is still more deeply hidden. In the physical world one of the most comprehensive laws is that of growth and decay, of coming into being and passing away. Look where we will in the physical world we find that a characteristic of its highest beings is that they are born and that they die within it; the inanimate kingdom of the minerals, belonging to the lower realms of nature, may arouse an illusion of permanence within the physical world, but if the mineral kingdom be observed over long periods of time, the law of growth and decay is found there.

Observation of the astral world, however, reveals the fact that here the capacity of transformation or metamorphosis is as predominant as is the law of birth and decay in the physical world. In the astral world we have to do with moving images changing one into the other, in a state of perpetual metamorphosis. Even the astral body of man, which is of all astral phenomena the most intimately bound up with us, visible to the seer as a kind of aura or cloud-like formation around the physical body, shares this characteristic of continual transformation. That which envelopes and penetrates the human being in the form of an astral auric cloud changes practically every moment as higher or lower impulses develop in him, as he experiences wilder or calmer passions, or cultivates thoughts of different nature according to the character of the will impulses. Images and shapes arise in the astral auric cloud, and as different thoughts rise and fade away, its colour and form may continually change. There is, however, a certain fundamental character and colour in the astral aura of every individual, corresponding to his more or less permanent type of character. Self-metamorphosis, then, is of the very nature of the human astral body. We have seen that the beings visible to a man in the astral world after he has reached the stage of illumination meet him as good or as evil beings according to his own preparation. So strong is the capacity of metamorphosis in those Beings which are invisible upon the physical plane and only perceptible in the astral and higher worlds, that they may change from good into evil, from light into dark.

In the real spiritual world there is permanence, even if it is relative. For this reason the inner being of man, if it is to exist without a break from one incarnation to another, must pass through the spiritual worlds, because only there is to be found a certain—not external—but relative permanence or continuity.

The rhythm of growth and decay is the pre-dominant characteristic of the physical world; metamorphosis from one form to another of the astral world; permanence or continuity of the spiritual world. First we must realise that the materials for the building up of the human being have been obtained from these worlds; man has been constructed out of them. The physical world lies before him the other worlds open up to him through initiation—through preparation and development of super-sensible faculties of perception. Man then first learns to know what is hidden from him in the ordinary world, but what has just as real an existence. When in ordinary life an outer sheath or expression of some being is found, as for example, fire or air, the being itself is to be sought in a higher world. In order to meet the beings whose expression is physical fire, man must ascend to a region higher than the physical world. That which is the cause and origin of fire, for instance, can only be discovered by rising from the physical plane to the world above it, because the Beings in question send down an expression of themselves into the lower world, but remain as to their essential nature in the higher region. This holds good not only for external phenomena such as fire, air, water or earth, but also for everything living within us in the physical world. Our feelings, perceptions and thoughts exist in the physical world along with phenomena of colour, sound, tastes, scent, etc. It must be clear to us that everything which constitutes man in an incarnation, every feeling experienced between birth and death, every thought, every idea, is a phenomenon of the physical world. And spiritual beings live behind our feelings and the whole of our soul life just as they do behind the external phenomena of colour, sound, scent, or as we say in Spiritual Science, behind fire, air, water and so on. In the same way, the ego, the self within the physical world is not our real being, is not what is called our Higher Self, for that is to be found in a super-sensible world behind our feelings and sensations. This Higher Self is experienced in a true sense only by attaining to super-sensible worlds, where it manifests itself in quite another form. I will show you by a definite example the relation of the self of man living in the physical world to the Higher Self; this example holds good for present conditions of life only since anyone who has spiritual sight knows that the nature of these things changes in the course of time. Let us suppose that a man has done an injustice to another and experiences the pang of conscience. I refer here to those special psychic experiences usually expressed by the word conscience. In ordinary life, conscience is a term used of certain inner voices demanding that we should set right any wrong we may have committed. Most people hardly ever come to the point of thinking about the nature of conscience; they recognise as a kind of vague feeling that an injustice should be righted; the soul is uneasy when this has not been done. For men in the physical world conscience is an inner experience of the soul. The spiritual Seer, however, observing from the astral world the man who has done the act of injustice, sees the pang of conscience surrounding him in remarkable astral shapes—shapes which are absent if no pang of conscience has been felt. The origin of these forms may be explained as follows: Suppose somebody has done an injustice: from thoughts which have led to the unjust act other thought-forms develop as the metamorphosis of the first. Everything that a man thinks and feels exists in his astral aura as a form or shape of the nature of thought or of feeling. A thought which is, let us say, distinct, definite, can be seen in sharp outline hovering round a man, and wild thoughts or passions in confused outlines. At the time when a man is doing an injustice he has certain thoughts and feelings; these forms detach themselves from him and live in his environment, but the essential point is that they do not remain in this condition but draw nourishment from certain worlds. Just as the wind rushes into empty spaces, beings from definite regions (of which more later) rush into the forms created by the pang of conscience and fill them with living substance. Thus in his own thought-forms a man offers opportunity for other beings to live in his environment, and these beings are really the cause of the sting of conscience. If the beings were not present the conscience would not sting. When a man begins to feel these beings unconsciously, the first gnawing of an uneasy conscience is experienced.

This example shows us that spiritual sight reveals a reality very different from that presented to physical sight. If a man is to contact the spirits of conscience, who live upon the Astral plane, he must look through his conscience into the higher worlds in the same way as would be necessary in order to perceive the spiritual beings who animate physical life.

From different lectures we know that the human soul has changed in the course of long periods of time;—human consciousness of today is different from the consciousness, let us say, of the ancient Indian people in the first Post Atlantean epoch, and it in its turn was very different from the consciousness of the Atlantean age. The clear waking consciousness of the physical world has developed from a dim, primitive clairvoyance. The farther we go back in evolution, the more traces do we find of this primitive clairvoyance.

We need not go further than some thousands of years, and we shall find that many people were then able not merely to perceive physical, fire, but to look through it to the spirits of the element of fire. Gradually it came about that the higher world withdrew from human consciousness and the latter came to be limited to the physical world. This holds good not merely for the external sense world, but for the whole of the life of the soul in the physical world. So it is stated that in a phenomenon like conscience a modern spiritual seer perceives astral forms around human beings, and the ancestors of this modern man, being endowed with clairvoyance, must have been able to see these astral forms. Just as fire conceals, the spirits of the fire, so does human conscience—the inner voice—conceal the world of the spirits of conscience. The astral phenomena must have been perceptible to men of ancient times; but they could at that time have had no inner conscience, since it had not yet developed. What we of today call the psychic phenomenon of conscience was not present in our forefathers, but on the other hand they could see in the Astral aura what is now only perceptible to the eye of the seer; modern men feel the inner voice of conscience and the spirits of conscience are hidden behind it.

I have brought forward this example deliberately, because it affords concrete evidence of these matters. It is possible to indicate precisely the epoch in external history when the transition took place from perception of the outer spirits of conscience, to the awakening of conscience as an inner voice. Compare the Orestes of Aeschylus with the same theme as treated by Euripides, who lived a short while later. Between the age of Aeschylus and that of Euripides—a few years only—occurred the transition which confirms what I have just said. In the story of Orestes as related by Aeschylus, Agamemnon returns home after the war and is murdered by his unfaithful wife. His son, Orestes, who is absent, returns and takes vengeance upon his mother for the death of his father, because one of the gods demands that he shall do so; his act is in harmony with the national feeling of those times that declares that his act is righteous and that he has done his duty. But as the result of the murder of his mother, Orestes sees the Erinyes, the avenging goddesses, approaching. These avenging goddesses of Greek mythology are simply a pictorial image of what has just been described as a reality for spiritual perception. And now let us see whether in this old drama there is any phenomenon which could be described by the modern word conscience. There is not even a word for it in any ancient language, as research would testify. In the poem of Euripides who used the same story a few decades later, we find no Furies, no avenging goddesses; there men hear instead the inner voice of conscience. Concretely perceptible, in the interval between the lives of these two poets, conscience arose. Clairvoyance was so vivid and real in human evolution before this age, that the feeling experienced by man, as the result of an unrighteous act, was entirely different from what it became later. Man's clairvoyant vision was still open; he saw in his environment what I have described in Greece as the Erinyes. The inner feeling which he experienced in presence of this vision was one in accordance with the character of the astral world he wanted to change, to transform the images surrounding him. As soon as an unrighteous or unjust deed has been wiped out by turning it into a good one, the Erinyes change into the beneficent Eumenides. Man felt that an evil deed brought about a terrible result in the astral world, that it must be transformed, and that he must by a positive act bring about the metamorphosis. His actions then were in accordance with what he saw in his environment. The inner voice of conscience was non-existent.

Everything in the world and in the inner life of the soul as well has developed or evolved, conscience among the rest. If anyone were to go back some thousands of years in search of an instance of our modern soul life, he would make a great mistake. For transitions such as this take place with considerable suddenness. Just as in the plant there is a sudden metamorphosis from leaf to flower, so does one occur in spiritual evolution. The phrase ‘nature makes no jumps’ is untrue; Nature continually makes jumps at decisive moments. And such sudden transitions are perceptible in spiritual life. For centuries and millennia there is slow and gradual development; but then there is a sudden change, as in the case of the conscience in the fifth century BC where an earlier tragic poet makes no mention of conscience in his dramas and only a few decades afterwards it is introduced for the first time. With this is connected the fact that clairvoyant perception of the spirits of conscience, the Erinyes, has disappeared. The spiritual beings are of such a nature that our inner experience of conscience comes between us and them in the same way as the outer expression of fire hides the spirits of the element of fire.

This points to the fact that so far as the physical world is concerned, limits of experience are set in two directions. The external phenomena of external colour form, and so on, form the boundary line at which the external spirits are to be found. But behind the inner phenomena of conscience, memory, feeling, will and thought, a spiritual element exists as it does behind fire, air, water or earth. The spirit is hidden behind them. When conscience came to be a voice speaking in the human soul, it interposed itself in front of the world of the Furies and hid that from human sight. The historical life of humanity becomes intelligible only when considered from this inner point of View. Mankind can understand nothing of what has come to pass in the world if it leaves spiritual facts out of sight in considering evolution, or becoming.

We may now ask, what is the relation of the inner and the outer spiritual realms to each other? We know that Man as a fourfold being is composed of Physical, Etheric, Astral bodies and ego, and that this fourfold constitution is to be traced back to the very source and origin of humanity. Man did not originate on the Earth, for the Earth itself has passed through other incarnations, that of Saturn, of Old Sun and Old Moon. The first germ of the physical body of man arose on Old Saturn, on Old Sun the Etheric body was added, and on Old Moon, the Astral body. The ego was first incorporated into this threefold constitution on Earth. Evolution is by no means such a simple matter as to involve merely a transition from the Saturn period into the Sun period, thence to Old Moon and thence again to Earth; the process is much more complicated than that. Even if we speak of the transition from Saturn to Old Sun and of this to Old Moon, we could not speak thus simply of the Old Moon evolution itself. I have said that during the Old Moon evolution there was a separation of Earth and Sun (the Earth was then Old Moon) or properly speaking, of Moon and Sun. Saturn and Sun may perhaps be spoken of as single bodies, but during the Old Moon period two bodies emerged from the one; the Old Moon existed at the same time as the Old Sun. These two bodies united again after a time, passed through an intermediate condition and arose later as Earth. During the earliest period of Earth evolution the substances and beings now to be found in the present Sun and Moon were united with the Earth; the present Sun beings separated from Earth, which remained in connection with what later separated off as our Moon; after the separation of Moon, Earth remained alone, between it and Sun. These three bodies were one in the beginning; only later did the Sun and the Moon develop out of the Earth.

Let us now enquire as to the spiritual meaning of this separation. We will leave-out of consideration the first separation occurring during the Old Moon period and look at what happened in this connection during the Earth period.—Certain beings pass through their evolution on Earth, and Sun and Moon afford evolutionary opportunities to others. Beings at a different stage of development from that of man separated from the Earth with the Sun, because their evolution could not proceed otherwise. At the time, therefore, of the separation of Sun from Earth, we are faced with the fact that man was left behind, since the nature of his evolution demanded the conditions afforded by Earth. The other beings, whose evolution could not proceed upon Earth, separated from it the substances necessary for them, and built their Sun abode. Thence they influence and work upon the Earth. In the physical sunbeams as they lighten and warm the Earth, we see streaming the activities of the sun spirits; the sunbeams are the outer, corporal manifestation of sun beings. That is the meaning of the separation of Sun from Earth.

What was the meaning of the separation of Moon? Man could not have kept pace with the evolutionary tempo of the sun-beings if they had remained in union with Earth. The evolutionary tempo of Earth was slackened by the separation of Sun, but still it was not suitable for human beings—it was too slow. Man would have become hardened or mummified, if Moon had remained in connection with Earth. Earth would gradually have become a planetary body from which the men would have developed with forms like dead bodies that lack inner spiritual and psychic life. Moon had to withdraw from Earth in order that the right evolutionary tempo for the being of man might be set up. If Sun had remained with Earth, man would have been forced into an outer life and activity which he could not have endured; if Moon had remained he would have become impervious to stimulus, he would have dried up, lacking vital force. The stimulus received by man from Sun was an external one which would have produced too rapid a tempo. In the same way as Sun stimulates the life of the flowers in the fields, would man's thoughts, feelings and will have been stimulated from without, but at such a rate that he would have been burnt up by physical and spiritual sun fire. The source of this stimulus left Earth and in this way its influence was weakened. At first, because of the hardening tendency inherent in Earth, the Sun's influence had too little effect, and a portion of these hardening factors had to leave with Moon. Therewith came into the evolution of Earth and of man a new vitalising principle, the stimulating influence of which was exactly contrary to that of Sun from without. The new stimulus came from within. The life of the soul in the physical world could develop only because man was saved from this hardening and mummification by the withdrawal of Moon.

Ask of one whose spiritual sight is able to penetrate into the Cosmos as to the origin of man's perception of the external world, and his answer will be that it is to be found in the physical or spiritual sun elements. Ask what lies at the basis of inner experience, of thought, of feeling, of conscience, for example, and it will be found that all this is due to the moon, to those beings who separated their substance from the earth with the moon. The presence of moon substances in the earth would have prevented the inner mobility of soul life.

We must remember that it was not merely for the sake of man that the separation of the sun and moon from the earth came to pass, but also for the sake of those beings whose evolution was at first bound to that of humanity. In the sun dwell beings who need the sun for their evolution, just as the evolution of man needs the earth. To remain with the earth would have been death to their existence; but the separation resulted in their becoming able by degrees to reach a stage where their beneficent influences could flow down to the earth from without. When the seer observes the light, when her perceives external objects, he realises at a certain stage of his evolution that it is the sun beings which live behind the physical phenomena of colour, sound, and so on, but that these beings themselves had to develop to their present stage. These sun spirits are the upper spiritual beings contacted through the phenomena of the sense world.

Let us now ask how the inner stimulus was given to save mankind from hardening, from ossification. Certain beings were needed which at the appropriate time, withdrew the moon substances from the earth. These beings realised that the act of the sun beings was not sufficient, and that they must protect the earth from ossification by withdrawing the moon from the earth. They were in a certain respect higher than the sun spirits. These latter, when the sun was still united with the earth, felt themselves obliged for the sake of their development to find another dwelling place, but the other spirits were able to remain with the Earth even after the sun spirits had gone out. And this made it possible for them to save human evolution at a certain point of time by separating the moon from the earth. Thus they were in a certain respect higher than the sun beings ... they were able to separate a substance from the earth relatively coarser than that connected with the sun spirits and by becoming rulers of this coarse substance to prove their greater power. For those who are able to transform evil into good are more powerful than those who rule over the good and make it, possibly, a little better.

Those are the beings behind the phenomena of the life of the soul, who by separating the moon from the earth, made thinking, feeling, willing, and conscience possible. They come from the moon region, a spiritual kingdom which in a certain respect is higher, more powerful than that of the sun spirits, which are to be found behind external Maya. Maya is twofold; there is the external Maya of the sense world, and the inner Maya of soul life. Behind the first stand those spiritual beings who have their centre in the Sun; behind the Maya of the inner life stand the other beings who belong to a more powerful kingdom. Just here we can see the truth of Greek mythology as portrayed in the story of Orestes. Orestes is told by the ruling gods that he has performed a good deed, but the Erinyes approach him, and they are felt to be older beings than those belonging to the kingdom of Zeus. Goddesses who take vengeance even though the external goddesses of the sun kingdom (the kingdom of Zeus) had given their consent to the act. Man is here confronted by beings of an older spiritual race, who intervene as a corrective in what he undertakes under the guidance and leadership of the beings who withdrew from the earth with the sun. This remarkable example clearly shows how the conceptions of ancient peoples, expressed in their mythology, confirm what spiritual investigations of today teach in another way.

At this point I ask you to bear in mind the fact that at a certain point of time during the Earth evolution, a spiritual being, Whom we name the Christ, a being previously united to the Sun, descended from the Sun, and at the time of the life of Jesus of Nazareth united Himself to the earth. The Christ being entered into the body of Jesus of Nazareth. This is an absolutely unique phenomenon and cannot be thought of in the same connection as other occurrences here mentioned. It has been said that after the separation of the sun, the earth would have hardened if the moon had not also been ejected; human beings would have mummified. This is perfectly true for a very large part of earth life, but not for the whole of it. In spite of the withdrawal of sun and moon, something in the earth would have fallen a prey to death if the Christ event had not come to pass. Though the withdrawal of the moon made an inner soul life possible, yet it was the Christ's descent from the sun which gave this inner life a new stimulus.

When a spiritual seer looks back to the time preceding the Christ event, a striking vision comes before him. The external form of the earth, confronting the physical senses as Maya, vanishes and something comparable to the human form appears, but only a form, a figure. To spiritual vision the outer Mayavic earth (and I say the earth deliberately) changed into the form of man with arms outstretched in the shape of a cross, a male-female form. This reminds us of the wonderful words of Plato, words that he drew from the Mysteries, that the world soul is crucified on the cross of the world's body. This is exactly the image which presents itself to the eye of the spiritual seer: the Christ died on the cross, and thereupon the earth, which had been mere form and figure, became filled with life. The coming of the Christ principle into the earth had something in common with the withdrawal of the moon; life poured into what otherwise would have remained mere form. To understand ancient times aright is to realise that they all lead up to the Christ event. Just as men of today look back to the Christ as a being Who at a certain point of time entered into human evolution, so pre-Christian initiates all pointed to the coming of the Christ as fore-shown by events. Nothing could have been a surer herald of the Christ than the mighty phenomenon, visible under certain conditions to spiritual sight, of the disappearance of the physical form of the earth and the vision of the world soul crucified on the world's body. In dim Indian antiquity it was said by the sages that when their spiritual vision arose, they saw, deep down under the mountains of the earth, near its central point, a cross, and upon it a male-female human being, having on its right side the symbol of the sun and upon its left side the symbol of the moon, and over the rest of the body the various land and sea formations of the earth. That was the clairvoyant vision which the sages of ancient India had of the form waiting until our earth could be brought to life by the Christ principle. And inasmuch as those ancient sages pointed to the most important prophecy of the Christ event, they were justified, when they looked still more deeply into existence, in saying: the Christ will come because that which points to Him is in existence. Ancient wisdom at its highest level becomes prophetic; it looks towards that which will come to pass in the future. What the future holds is entirely the result of the present and so present spiritual vision can receive intimations of a spiritual event, which is to take place in the future. Indications of the Christ event were not given in any outwardly abstract way, but were revealed to spiritual sight by the phenomenon of the world soul crucified on the cross of the world's body, waiting to receive the life of the Christ when He should unite Himself with the earth. The wisdom of all egos is a harmonious unity if considered in its fundamentals. Starting from this point let us look at the wisdom of different epochs in a light that will reveal it in its true aspect.

In view of what has been said we may ask whether all the spiritual beings in existence are to be found behind the phenomena of the sense world, or whether there are others having no expression or manifestation in the physical world. Supersensible consciousness knows that although it is true that a spiritual being or spiritual fact is to be found behind every external phenomenon, yet there do exist spiritual beings having no expression in the physical world. Experiences await the initiate other than those whose projections or shadow images are thrown into the physical sense world. There exist, moreover, spiritual beings and spiritual facts that have no expression in the inner life of the soul, in the phenomena of conscience, thought, feeling, and sensation ... The spiritual world is seen by the higher consciousness to embrace much more than can be experienced in the physical world.

Those of my readers who have studied earlier lectures on these subjects, will realise that a host of spiritual beings, at different stages of evolution, have been involved in what has come to pass in the human, animal, vegetable and mineral kingdoms during the course of our Earth evolution All such beings intervene in some way or other in the evolutionary texture of the Earth and of the kingdoms belonging to it. Behind the phenomena surrounding us is a richly constituted spiritual world, just as there was during the periods of Old Saturn, Old Sun, and Old Moon. We must not attempt to understand these spiritual kingdoms by inventing permanent names for these spiritual beings. The names used are not, for the most part, intended to designate individualities, but offices or spheres of duties. So if a particular name is used in connection with a being active during the Old Sun period it cannot be applied in the same sense to that being as regards its work or function in the Earth evolution; it has progressed by that time. It is necessary to speak of these matters with great accuracy and precision.

The Earth period was not only preceded by three embodiments of the Earth globe, but by three mighty spiritual kingdoms, essentially different from one another when examined by super-sensible consciousness. Investigation of the Old Saturn, Old Sun and Old Moon periods reveals many things which cannot be compared with anything we can name on the Earth, and of which one can only speak by analogy.

It will be remembered that I have spoken of the Old Saturn period as being essentially one of warmth, or of fire; on Old Sun this warmth condensed to air; on Old Moon the air condensed to water, and on Earth the earth element appeared for the first time. But the application of our concept of fire or warmth directly to the evolution of Old Saturn would result in an incorrect picture, for the fire of Saturn differed essentially from the fire of our Earth. There is only one phenomenon which can legitimately be compared to the Saturn fire, and that is the fire which permeates the blood as warmth. This vital warmth, or life principle, is more or less comparable to the substance of which Old Saturn was entirely composed, and the physical fire of today is a descendant, a later product of the Saturn fire; in its external form as perceived in space, it has appeared for the first time on the Earth. The warmth of the blood, then, is the only thing which can be compared to what was present during the physical evolutionary period of Old Saturn. There is very little indeed in the realm of our present day experience which can be compared in any way with the qualities of these earlier evolutionary periods, all of which were very different from our present Earth existence.

It must be understood, however, that everything in the Saturn, Old Sun and Old Moon periods is comprised within the Earth evolution, only it has changed in character. What was laid as a germ on Old Saturn and evolved through the Sun and Moon periods, is to be found in the Earth evolution, although in a changed condition; we can, however, instance the fundamental elements brought over from the earlier evolutionary periods by examining what is not to be found in this transformed state.

When the Earth first appeared it had absorbed into itself three preceding evolutionary conditions, and all the degrees of spiritual beings involved in them. The beings were at different stages of evolution, however, so it is obvious that distinction must be made between these three different realms of spiritual beings and of spiritual substances; we must realise, in considering the beginnings of the Earth, that certain things which we find there could come into existence only because the Saturn, Old Sun and Old Moon periods preceded our Earth evolution, and at its beginning the three are united within it.

This fact was always present in the ancient, instinctive consciousness of man, which connected him with the spiritual world. And when the number Three was mentioned as characteristic of the higher worlds, those individuals who looked at things in the concrete and not in the abstract, who had facts rather than conceptions or ideas in their mind's eye, always felt in their souls the truth that our Earth has received, into her womb, as it were, everything that came over from Saturn, Old Sun and Old Moon. That is the so-called higher, pre-terrestrial triad ... This triad consisting of Old Saturn, Old Sun and Old Moon has evolved into our Earth. In its concrete meaning the higher triad signifies these three pre-terrestrial states; but the quaternary refers to the gradual transformation of these three into the Earth. Accordingly men whose instinctive consciousness brought them into touch with the realities of the spiritual world felt the mystery of the birth of the Earth to be expressed by the relation of three to four. And they turned reverent eyes to the sacred triad of Saturn, Sun and Moon, which had become the quaternary manifested by the Earth period. It is obvious that the modern expressions Saturn, Sun and Moon had other equivalents in the instinctive consciousness of ancient humanity.

If we now follow up the course of the Earth evolution we may ask how the separate classes of spiritual beings participate in its progress. Spiritual beings at different stages of evolution directed the processes of the separation of the Sun and Moon from the earth, as a result of which that progress came to pass. We have first to consider a class of spiritual beings which attained a certain stage of evolution during the Old Sun period; they belong to the Old Sun evolution because it was destined to provide a field of action for them. These are beings which separated the sun from the earth during the Earth period, because during Old Sun they were Sun-bound in the same way as humanity is now Earthbound. As we have seen, they needed the Sun for their further evolution and with the Sun they left the Earth in order to work upon the latter from without. When the Sun spirits had withdrawn the Saturn and Moon spirits were left on the Earth. The development of the Saturn spirits was such that they could direct and guide the separation of the Moon from the Earth; they had passed through the same stage on Old Saturn as the Sun spirits had done on the Old Sun; their maturity had preceded that of the Sun spirits, and they were therefore able to separate the Moon from the Earth and to stimulate from within the inner development of man, who, otherwise, would have hardened and become mummified. It may be said that the withdrawal of the Sun was brought about by the Sun spirits, and that of the Moon by the Saturn spirits. The Sun is a cosmic symbol for the act of the Sun spirits, the Moon for that of the Saturn spirits. And what is left upon the earth itself Spirits of the Old Moon period.

It will be useful at this point to bear in mind a definite epoch of the Earth evolution; that at which the Moon had just left the Earth. The Earth, from which the Sun had withdrawn still earlier, was then in a very different condition from that of today. If the Earth had then been in an exactly similar state to that of today, the whole process would have been unnecessary.

It was compared to the present mineral vegetable, animal and human kingdoms—very imperfect in that early period. The various continents had not separated off from each other everything was in a kind of chaos. Super-sensible sight would search in vain at that period for the mineral, vegetable, animal and human kingdoms as they are today. These forms have all developed as a result of the influence of the Sun and the Moon from without, and this was the purpose of the withdrawal of these two bodies. The influences which worked upon the Earth from the Sun and the Moon charmed from it, as it were, everything that has since arisen upon it and all that surrounds us today. The outer forms of the minerals, the plants, the animals and of physical man have been produced by the beings which work from the Sun; whereas the beings which work from the Moon have stimulated the soul life of men and of animals. This is an approximate and broad sketch of evolution from the so-called Lemurian epoch on into that of Atlantis. It was during the Atlantean epoch that, very slowly and gradually, the Earth began to wear an appearance more or less similar to that which we see around us today. It is necessary, therefore, to distinguish in the course of the Earth evolution since the withdrawal of the Moon, between a chaotic Earth and an organised one which has been influenced by the Spiritual beings in its environment.

What is here stated need not necessarily be acquired from historical tradition. Suppose for example that the initiate wisdom of ancient and venerable India, of the Persian sages, of the Egyptian initiations, or of the Greek Mysteries had all been lost; suppose no external documents of any kind whatever were left to tell us of the pristine teaching concerning the spiritual foundations of our earth evolution. Even then the possibility of developing super-sensible consciousness would not be lost; everything that is said here can be discovered by means of super-sensible investigation without the aid of any historical document. We have to do with something, which at the present time can be studied at its source; even mathematics may also be learnt from original sources.

Let us now try to find a link between the results which super-sensible investigation has given us and life in ancient times. It is obvious that some other method might be adopted, but the purpose of this course of lectures is to compare what can be found irrespective of any historical record, with what has been handed down by another kind of tradition. We will go back, not so very far, to a historical personage who lived in a comparatively ancient period of Greek culture, of whom history knows very little and the length of whose life even is veiled in much uncertainty. Pherecydes of Syros is in a certain respect the forerunner of the other Greek sages.

He lived at a time in Greek spiritual development called the epoch of the Seven Sages.—This period preceded that of all historical Greek philosophy. The little that external history tells us of Pherecydes of Syros is very interesting; he, among others, is spoken of as the teacher of Pythagoras; and many of the teachings of Herakleitos, of Plato and of later sages can be traced back to him. It is said that he taught the existence of three principles fundamental to the whole of evolution, and called them Zeus, Kronos and Chthon. Now what precisely did he mean by these names? It will at once be realised that Kronos is only another name for the Old Saturn evolution. In the teaching of Pherecydes, Kronos is the totality of spiritual beings belonging to the kingdom of Old Saturn, who during the course of the Earth evolution were able to bring about the separation of the Moon. Now for Zeus! Zeus is a word of uncertain meaning when used in ancient times, for it was applied to spiritual individualities at very different stages of evolution. But men in ancient Greece who know something of initiation recognised in Zeus the ruler of the Sun spirits. Zeus lives in the influences which came to the Earth from the Sun. Chthon is a designation of the somewhat chaotic condition of the earth after the withdrawal of the moon, at which time neither plant nor animal nor human forms were to be found. In most remarkable words, Pherecydes spoke of the holy primordial triad, of Zeus, Kronos and Chthon, principles fundamental to the earth, having come over from pre-terrestrial ages; he also speaks of a further evolution. But in ancient times men did not clothe matters of this kind in such dry, crude concepts as they do today, they drew vivid pictures of what they saw and recognised in spiritual realms. Pherecydes said: ‘Chthon becomes Gea (today called earth), because of the gift of Zeus whereby she came to be covered as with a garment.’ This is a wonderful description of that evolution which I have just outlined in a few short words. The earth was alone; outside it were the sun and the moon, the spiritual kingdoms of Zeus and of Kronos. The sun from without began to work upon the earth and to fructify it in its then chaotic state; or, in the language of the old Greek sage, Zeus fructified Chthon. The beneficent influences of the kingdom of Zeus were sent down to the physical earth in the warmth and light of the sun. This was the gift made by Zeus to the earth. The earth covered herself with the garment of plant and animal forms, and with the forms of physical men. Chthon becomes Gea; therefore, because of the gift of Zeus the earth covers herself with a garment.

This is a wonderful picture, expressed in beautiful language, of what super-sensible consciousness is able today to rediscover in the epoch of the Seven Greek Sages. And Pherecydes could not have made such strikingly vivid statements, which can be verified by modern super-sensible consciousness, without definite personal knowledge. This knowledge he derived from the so-called Phoenician initiation. He was an initiate of the temples of ancient Phoenicia and had brought over into Greece the Temple wisdom which he was at liberty to teach. A great deal of oriental wisdom came over in this way.

This is one example, among many, of the things that may be re-discovered in the words of the old sages independently of historical tradition. In this instance we have not gone back so very far in human history. If we are able rightly to interpret the expressions used, it is also possible to re-discover original teachings of very ancient times. It would, however, be false to accept the simple explanation that this or that Eastern teaching concerning the evolution of the world is found under the same form in Pherecydes of Syros, in the old Egyptian epoch, in the days of the Chaldean sages, and in the ancient Indian period. If this were the case, it might well be imagined that a wisdom rediscovered today is to be found, in different form, wherever humanity has striven after it; that wisdom is one and the same at all times and in all places. In its abstract sense there is not the slightest objection to be raised to this statement; it is true, but it expresses only a portion of the whole truth. Just as from the rest of a plant to the fruit there is not a regular succession of similar forms, but a variety, composed of green leaves, coloured petals, stamens, etc., of higher and higher development, so does diversity appear in the progress of human life on earth. Correct though it is to say that the sense wisdom appears again and again in different forms, an evolution or a development does nevertheless take place; and it is not at all correct to say that we find in ancient Indian times exactly the same conditions as exist today. That would be as inaccurate as to state that the blossom of a plant is the same as the root. True, the same force exists within it, but the reality emerges only if progress and development are recognised to be fundamental expressions of the secrets underlying human evolution. The teachings of the first post-Atlantean epoch may still be given today; what Pherecydes of Syros taught can be repeated today; but the earth evolution has also been enriched, and impulses have since been poured into it.

The importance of the Christ impulse in human evolution has already been indicated. That is a thing apart, standing alone in the evolution of the earth; there is nothing which can be compared with it. It has come to my knowledge that people have spoken of injustice in connection with human evolution if it were true that, for so many thousands of years before the coming of the Christ, full wisdom could not be imparted to mankind. Why was it, these people ask, that anything could be withheld from pre-Christian men? They seem to think, in view of the fact that justice is universal, that although the forms of truth have changed, new truths cannot have been added to the old; for if it were otherwise, men living in post-Christian days would be destined to receive something higher than men of pre-Christian times. Now it is understandable that such things should be said in the outer world, but it is not understandable that students of spiritual science should make such statements. And why? Because the men who incarnate during the post-Christian epoch are those who have passed through previous incarnations, and what they could not possibly learn before the appearance of Christ on earth they must learn after that event. Anyone who believes that man incarnates again and again only to learn exactly the same wisdom, has no serious appreciation and feeling for reincarnation in his soul; for to believe in reincarnation seriously means to realise its goal and its purpose and to know that there is good reason for our returning to earth repeatedly. We come back in order to have new experiences. It is a platitude to say that exactly the same wisdom is to be met with again and again in different conceptions of the world. The concrete fact is that wisdom develops, that it takes on higher and higher forms, until there comes into being on the Earth something that is ripe to pass over into another condition, in the same way as Saturn, Old Sun and Old Moon passed over to the Earth condition. There is real progress and not mere repetition—that is the whole point. And here lies the difference between Eastern and Western modes of thought. Western thought, in face of the whole task and mission of the West, can never separate itself from an actual, a concrete historical conception of the evolution of the Earth; and an historical conception implies the idea of progress, not of mere repetition. It was in the West that the real concept of historical development arose. If anyone falls into a purely oriental way of thought (and its truth is not in any way questioned, only the historical sense must be added to it) because he has not grasped the idea of historical progress, he may easily lose sight of the meaning of history altogether. He may find himself faced with the question: ‘What is the purpose of this eternal repetition or recurrence of the same thing?’ That was a problem raised by Schopenhauer who had no understanding of history in its real sense, and whose exoteric teaching was influenced in high degrees by what he had absorbed from Oriental life. Statement of a higher truth in no way impugns a lower, lesser truth; spiritual science fully assents to statements of a non-historical nature in Oriental spiritual life. But the point at issue here is that of raising a mode of thinking to a higher level; or, as we may say, of illuminating Oriental thought by the light of the West.¹

What I have said here in general terms I should like to illustrate by an example. From what has been said it will be realised that the discoveries of modern super-sensible investigation are to be found under another form in ancient times, if we look for them there. It is only possible to throw light on antiquity by starting from the present. Let us in this connection take a definite spiritual individuality. If we go back to a time when men brought down into the Vedas what was in a certain respect an echo of the sublime wisdom of the Holy Rishis, we find, among many appellations of divine beings, the name of Indra. If, from the point of view of modern super-sensible investigation I were to give an answer to the question: ‘What kind of being is the Indra mentioned in the Vedas?’ it would be best for me to explain how it is possible for a modern man to acquire a conception of that being by means of spiritual sight. We have already seen that by rising from the physical to the soul world, Spiritual beings can be perceived behind everything surrounding us in the world, behind fire, air, water and earth, which are their external expressions or manifestations. In the spiritual realm behind the element of air, for instance, a host of spiritual beings appear, beings which do not descend so far as the physical world, but express themselves—therein through the air. In the soul-world we meet them as entities, as individualities, and the mightiest of them is still to be found today in him who in ancient India was named ‘Indra.’ Indra is associated with the whole regulation of man's breathing process, and to his activity we owe the fact that we breathe as we do today. Humanity may look up to this being forever and realise that it is the mighty Indra who has endowed them with the instrument of breath. The activities of such a being are not however limited to one sphere, and humanity owes much else to Indra; they owe to Indra the force which must pour through their muscles if their enemies are to be conquered in war. Hence men were able to pray to mighty Indra for power to be victorious in battle, since this also was one of his functions. To this same being (which needs no name if only its presence is realised) is to be ascribed the flashing of the lightning effects of storms. For these things, too, prayers may be raised, if, in the praying, the gods are thought of.

Indra exists for us today as he existed in ancient Vedic times, but we must now pass on to another consideration. Suppose we take this being named Indra as actually seen by the Old Indian initiates when their spiritual sight was opened in the soul world, and ask ourselves whether the initiate of modern days sees him in the same form? The answer is that he does, in fact, see everything perceptible to the ancient initiate, but something else as well. To take a rather trivial example, suppose we consider a man in the fortieth year of his life and call him Muller. He is the same person who thirty years previously was a boy of ten, but he has changed, even if his name is the same. It would be incorrect to describe this man Muller as a man of forty if we took his appearance at the age of ten; he has passed through a certain development, which must be taken into account when speaking of him in his present condition. Is it to be imagined, then, that while men on the earth continually develop during their single lives and also from life to life, spiritual beings remain at the same stage at which they manifested themselves to the spiritual consciousness of an ancient Indian initiate? Is it right to conceive of the gods as remaining unchanged through thousands of years? It certainly is not; Indra has passed through an evolution since the days when seers of ancient India looked up to him with reverence. Now what has happened to this mighty figure of Indra, and how does his evolution manifest itself if we look back upon it with spiritual consciousness? At a certain moment in evolution something very remarkable with regard to Indra comes to pass. In order to have a clear conception we must repeat certain things. We will direct our spiritual consciousness in the soul world to the ancient Indian god, Indra and follow him through thousands of years. We come to a point of time when there is an appearance of rays of light falling from an entirely different spiritual being upon Indra, who is himself illumined by them and ascends to a higher stage of development. It is rather like learning something important from another individual at a certain age, which changed one's whole life. This happened in the case of great Indra, and since that time there has streamed from him the same influence as was to be found in ancient India, only enriched by the spiritual light of another being which was shed upon him. It is possible to indicate the precise moment in the history of the evolution of humanity when this took place. The God, Indra, is to be found in the soul world at a time when the Christ was not yet perceptible to Earth evolution, although the Christ light shone upon him. A man who is able to perceive Indra may well say that this Being now reveals something different from his earliest revelations; for at first the Christ light did not ray back from him. Since the point of time in question, Indra has not shed his own light into the spiritual evolution of the earth, but has reflected the light of Christ, just as the moon reflects the light of the sun. The light thus rayed back by Indra, not directly perceptible on earth and in which therefore we cannot actually recognise Christ, was proclaimed by Moses to his people. Moses gave the name of Jahve or Jehovah to this Christ light rayed back by Indra as the sunlight is reflected by the moon. In lectures upon the Gospel of St. John, I have spoken about another aspect of this matter. The Christ is heralded, and Jahve or Jehovah is the name of the Christ light rayed back by an ancient deity. It is a prophetic heralding of Christ. Indra himself passed to a higher stage of evolution through this contact with the Christ light. He did not of course become Jehovah. It is not correct to say that Jehovah is Indra. But we can understand that as Indra manifests himself in lightning and thunder, even so does Jehovah manifest himself therein, because a being can only reflect in accordance with its own nature. Jehovah therefore was manifested in lightning and thunder.

This is an instance of spiritual being accomplished in its own realm in the same way as human evolution in our world, and of the fact that the same picture of the spiritual beings is not forthcoming after the lapse of thousands of years. History is being made in the spiritual world, and earth history is only the outer expression of this spiritual history. Every earthly occurrence has its course in events of the spiritual world, and it is necessary to understand these spiritual events in detail.

By this example I have tried to show what it means to throw light upon antiquity from a modern point of view. History is a concept which must be taken quite seriously, and the instance given should elucidate spiritual life. If we bear in mind the fact that there are wisdom-beings to be found today by occult research which we encounter again when we go back in time, only under different names and different manifestations—and at the same time remember that historical evolution and progress are realities in spiritual life—which underlie all that is physical, we have grasped two principles of fundamental importance to all progressive spiritual science that is to influence the future of humanity.

• 1. This seemingly rather sweeping statement is justified by the fact that it deliberately opposes the oft-repeated declaration of mystical world-conceptions that fundamentally the, different religions, etc., are only the transformation of a single primordial wisdom and nothing more than that.

In the preceding lecture it has been shown to what extent the external world is an illusion, concealing the spiritual world behind it. The consciousness of the seer penetrating through this illusion represents one path to the spiritual world. It has, however, also been shown that everything in the inner life of the soul, thinking, feeling, sensations, as also the more complicated phenomena of conscience, and so on, form a kind of veil concealing a spiritual world. And the consciousness of the seer penetrating these veils represents the other path into the spiritual world. The existence of these two different paths has been known at all times to men who sought for initiation. Hence we find that a distinction was made by ancient peoples between upper and lower gods. In the Mysteries of all epochs it was taught that at a certain stage of initiation man enters the world of the upper and of the lower gods, but a great distinction was made between them. Man has no influence upon the way in which the outer world confronts him in the many coloured tapestry of colour impressions, warmth impressions etc., or in the phenomena of the elements of fire, air, water and earth. The sun rises in the morning; it sheds its rays of light over the earth, and according to the different conditions set up the external world of the senses appears; when man penetrates through these outer phenomena, he reaches the spiritual world.

Man is not in a position to destroy this world of the senses through his own resources, because he cannot materially affect the outer phenomena surrounding him; the sense world is placed before him by the spiritual beings of whom it is an expression and manifestation; through his own power he cannot impair it. At initiation he is able to penetrate the veil of the sense world, but he must leave it just as the spiritual beings have shaped and fashioned it.

The relation of a man to his own inner life is different. His perceptions, feelings, will, his thinking and the development of his conscience depend upon the extent to which he has worked upon the evolution of his soul life. Man cannot evoke a pure or an impure red or green colour from the dawn or from a plant: but the corruption of his soul life may well give rise to grotesque feelings and bad moral judgements; he can submit in a greater or lesser degree to the dictation of his conscience; in his fancies he can devote himself to beauty or to ugliness, to true or to false thought images. Through his own conduct a man modifies or changes the veil spread over the spiritual world by the inner life of the soul. And because what we see behind the veil of our own soul-life depends upon whether this veil itself is pure or corrupt, it is easy to understand that in cases where the inner life is corrupt or but slightly developed when the ascent into the spiritual worlds, or descent to the realm of lower spiritual beings takes place, grotesque images in the form of false, nonsensical abnormal concepts and forces, may be called into being. For this reason it came about that in every age a distinction was made between the ascent to the upper gods and the descent to the lower gods, and that this descent was regarded as more essentially dangerous than the ascent to the upper gods, and on this latter path, through the veils of the inner life to the spiritual worlds, very high demands were made of the pupil of the Mysteries and of Occult Science.

Mention had to be made of this, because these two paths to the spiritual world have played a great role in human evolution and because the East and the West and the relation between the ‘Children of Lucifer’ and the ‘Brothers of Christ’ can only be rightly understood if their existence is taken into account. In the outer world, which to the ordinary human eye is apt to appear a motley web of many and varied facts and phenomena, there is nothing which is not guided by wisdom, nothing in which spiritual beings, spiritual forces and facts do not come into play; and we understand the matter aright only when we have realised that the spiritual events have been brought together under the direction of those powers which have been described from many different aspects. To understand why a certain form of wisdom has flourished in the East and why the future of the Christian impulse depends upon the development of powers residing in the West, we must consider the origin and historical trend of the two worlds (East and West).

We know that the spiritual life of the present had its origin in old Atlantis. That an ancient spiritual life developed upon a land in the West lying between modern Europe and America, and that such Asiatic, African and American civilisations as exist are the last remnants of those of ancient Atlantis. Atlantis is the Father and Motherland of all the cultured life of today. Before the mighty catastrophe which changed the face of the globe into its present configuration, there were to be found in old Atlantis species of men very different from those of the present time, men guided by high initiates and leaders. A civilisation developed there essentially under the influence of an ancient clairvoyance, and men possessed a natural and instinctive faculty for penetrating through the outer veils of the sense world to the higher spiritual world as well as through their own soul life to the lower gods. Just as it is natural to men of the present day to see with their eyes, hear with their ears, and so on, it was natural for men of that time not only to see colours and hear in the outer world, but to be aware of spiritual beings as realities behind these colours and tones. In the same way it was natural for men at that time not only to hear the voice of conscience but also to perceive those spiritual beings called Erinyes by the Greeks. The old Atlanteans were intimately acquainted with a spiritual world. The purpose of human evolution implies that men are gradually to rise up out of this old instinctive but spiritually perceptive consciousness and push forward to the consciousness proper to our modern time. It was necessary for men to go through this stage of life on the physical plane. It was not possible to guide the whole evolution of mankind from the spiritual world in such a simple way that one stream of humanity should pass from old Atlantis over the regions of Europe and Africa into Asia, and that everything should develop, as it were, along straight lines. Evolution is never a simple, straight line of development from a single germ; another factor has to come in, and a very simple analogy will show that this is the case. Consider a plant. The seed is put into the earth and out of it develop the elementary organs of the plant, the leaves, and later, the calyx, stamen, pistils and so on. Now if development is to continue in plant life, as we know it, it is essential that something else should happen. The formation of the fruit from the blossom depends upon fecundation the fertilising substances of one plant must pass over to another, for the fruit could not develop simply out of the blossom. A stream of influences from outside has to be introduced in order that development may progress. What may be perceived in the plant is a picture of universal life and is also an indication of the laws of spiritual life. It is quite false to believe that in spiritual life a stream of culture arises here or there and continually produces new offshoots from itself. This may happen for a time, but it would no more suffice to bring about what is to come to pass, than would the blossom, without fertilisation, be able to produce the fruit. At a certain definite point of cultural evolution, a side influence must come in, a spiritual fertilisation of human development. Just as in plant life the male and female elements develop independently, so in human evolution from the time of Atlantis there had to be formed not one stream but two, passing from old Atlantis towards the East. It was necessary that these streams of civilisation should develop separately for a while, and then meet again to fertilise each other at a definite period. We can follow these two streams of human evolution if we examine the records of spiritual seer-ship. One stream of evolution is formed by the transmigration of certain peoples from old Atlantis to more northerly regions, touching territories which now include England, the north of France, and thence extend to the present Scandinavia, Russia and into Asia as far as India. In this movement were to be found peoples of various kinds, forming the vehicle of a definite spiritual life. A second stream went a different way, in a more southerly direction, through southern Spain and Africa to Egypt and thence to Arabia. Each of these two streams of civilisation goes its own way until they meet to fructify each other at a later point of time.

Now wherein consists the difference between these two streams of culture? Men belonging to the northern stream were more adapted for the use of the outer senses of external perception their tendency was to look outwards to the veil of the surrounding world. There were initiates among these northern men who showed them the way to the spiritual worlds where the upper gods were to be found—gods who are reached by penetrating through the veils of the outer sense world. To this category belong the beings reverenced as the Northern Germanic gods. Odin, Thor, etc., are the names of divine beings to be found behind the outer veil of the sense world. Men belonging to the southern stream were differently constituted. These peoples had a greater tendency to delve into their soul life, into their inner nature. Let us say—and do not take the word amiss—the northern peoples had a greater gift for observing the world, the southern peoples for brooding over their own soul life, seeking the spiritual world through this inner veil. Hence it is not a matter for wonder that the gods of the descendants of the southern stream belonged to the Nether World and were rulers of the soul life. Consider the Egyptian Osiris. Osiris is the divinity found by man on Passing through the gate of death; Osiris is the god who cannot live in the external sense world. He lived there in ancient times only, and as the new era approached he was overcome by the powers of the sense world, by the evil Set; and since then he has lived in the world entered after death, accessible only by plunging into the immortal, permanent human principle which passes from incarnation to incarnation. This was why Osiris was felt to be most intimately bound up with the inner life of man.

Here we have the fundamental difference between the northern and the southern peoples. There was, however, one race who in the first period of the post Atlantean epoch combined both qualities. This race was specially selected to follow both paths leading to the spiritual world and along each of them to discover that which was serviceable and right for that epoch, being possessed of the capacity both for attaining the spiritual world behind the external sense world and also for finding the spiritual world behind the veil of their own soul life by sinking into the mystical depths of their inner nature.

This faculty, in the first epochs at all events of the old Atlantean era, was possessed by all men—and connected with it was a very definite experience. If a man who is only able to reach the spiritual world through the external sense world and to find the upper gods hears that somewhere else on the earth there are other gods, he does not understand them aright. But where the two faculties of penetrating through the external sense world and through the veil of the soul life are united, a man makes the very significant discovery that what is to be found behind the veil of the soul life is exactly the same, in essence, as that behind the veil of the outer sense world. A uniform spiritual world is revealed from without and from within. If a man should get to know the spiritual world by both paths, he realises their unity. The people of ancient India were in a position to realise the unity of spiritual life. When the super-sensible sight of the ancient Indian was directed outwards he perceived spiritual beings holding together and coordinating external phenomena. When he sank into his inner nature he found his Brahman; and he knew what he found behind the veil of his soul life to be identical with that which, passing through the Cosmos on mighty pinions, created and fashioned the external world. Such mighty conceptions—fruits of ancient Atlantean culture, preserved over the post Atlantean times—still influence us. But evolution, remember, does not progress by the mere transformation of preservation of the old, but by the bringing to birth of other streams of evolution so that mutual enrichment may take place. If we follow up the northern stream of evolution into Asia, we find that the Indian people traveled the farthest, and after amalgamation with other elements, built up ancient Indian culture. But more to the north, in the region of Persia, we find an ancient civilisation known in later history as the Zarathustrian culture. When we investigate this Zarathustrian culture with super-sensible sight, we find that the characteristic of its people was to look more to the outer world, and to advance towards the spiritual world by this path. In view of this characteristic it is evident why Zarathustra, the leader of this ancient Persian culture, attached less importance to inner, mystical absorption, and why he was in a way opposed to it. Zarathustra pointed more particularly to the external sense world and to the visible sun, in order to call men's attention to the existence behind this visible sun of a spiritual Solar Being, Ahura Mazdao. This is an exact instance of the path followed by initiates of the northern peoples. The highest form of this more external realisation of the spiritual world was developed in ancient Persian culture under the leadership of the original Zarathustra. This form of outer perception was less and less perfect the further the peoples had lagged behind the ancient Persians who pressed on to Western Asia.¹ Other peoples remained behind in Asia and Europe, but the tendency of them all was to look more towards the external world, and all their initiates chose the path of pointing out to their followers the spiritual world behind the veil of the outer sense world. In Europe, if we make use of spiritual sight, we find in that wonderful Celtic culture which really underlies all other European culture the remnant of what arose as a result of the cooperation of the mind of the peoples with the wisdom of the initiates. Today Celtic wisdom has very largely been lost, and can be deciphered only to a certain extent by those who have spiritual vision. Wherever ancient Celticism still shines out as the fundamental basis of other European civilisations, there you have an echo of still older European civilisations which, although their paths were in reality the same, remained with the mighty Zarathustrian culture in so far as the characteristics of their peoples were concerned. According to the external distribution of the people their path to the spirit differed.

It must be understood that the interplay of man with the external world, whether it be the external spiritual world or the external sense world, has no effect upon him. Experiences that arise are not a kind of cosmic reflection, but exist in order to bring about the progress of humanity in a perfectly definite way. Now what, in reality, is man of a particular epoch? Man is the result or product of the activities of cosmic powers surrounding him, and is fashioned according to the way in which these cosmic powers permeate him. A man who inhales healthy air develops his organs correspondingly, and the same thing happens to the spiritual organism of a man who absorbs one or another kind of spiritual life and culture. Since the bodily organism is a product of the spiritual it is affected accordingly. Human evolution is a continuous process and so it is clear that in all the peoples of this northern stream he development of the external bodily qualities is noticeable, for the forces and powers of the outer world—everything that can fashion from without—were the special ones which streamed into them. Through these outer forces was developed what can be seen and perceived outwardly. Hence in these peoples, we find not only a development of warlike qualities, but also an instrument of ever increasing suitability for penetrating the external world; the brain itself grows to greater perfection under the influence of these external forces. The fundamental factors, therefore, for understanding the external world are present in men belonging to this northern stream, and only from them could be derived that spiritual culture which led finally to the mastery of the powers and forces of external nature. It may be said that the principal task of these people consisted in perfecting man's outer instrument, that part of him Which is perceptible from without, not only in a physical but also in an intellectual, moral and aesthetic sense. More and more of the spirit was poured into the outer corporeality. Physical corporeality was developed to greater and greater perfection, and so the individual souls passing from one incarnation to another were generally able to find better vehicles in succeeding births, not only in a physical, but also in a moral sense.

Now let us enquire what special characteristic developed among the peoples who took the more southern way. It was of course the refinement of the life of the soul, the inner life. The conception of conscience is not to be found in olden times among those peoples whose task was the spiritualisation of the outer corporeal qualities. Conscience as a conception arises from among the southern peoples; among them the inner life of the soul was enriched with ideas and conceptions to such an extent that it finally developed into that wealth of secret hermetic science possessed by the ancient Egyptians which amazes us even today. The wisdom of the Egyptians, held in such high honour by those who have knowledge of such matters, could only arise as the result of the development of the inner soul life. All the art and the wisdom which man had to develop from within appeared in the stream of evolution, wherein less importance was attached to the spiritualisation of the external corporeality than to the refinement and elaboration of the inner forces of the soul.

Let us now consider Greek sculpture. When a Greek sculptor wished to represent a physical body purified and spiritualised; he produced a type of the northern peoples. All the external forms of Zeus, of Aphrodite, of Pallas Athene, are racial types of the north. Where it was a matter of indicating the inner development of the life of the soul, it was necessary to show that forces develop invisibly within the soul, and then such a figure as Hermes or Mercury was produced. The form of Hermes is that of the African peoples, and it differs from the figures of the other gods; the ears are different, so is the hair, and the eyes are narrow and unlike the eyes of the northern types.—It was known that this type of humanity represented the vehicle of the scientific element, of wisdom, of everything which works upon the soul, and with this was connected the conception of Hermes as messenger to the lower gods.

Again we might characterise the difference between the two evolutionary streams by saying that the northern peoples worked at the production of a human being whose outer bodily form is an image of the spirit; whereas the southern peoples were busy developing the invisible forces of soul, perceptible only when the gaze is directed inwards (to the inner life). The northern races created the outer aspect of the image of divinity in man; the southern peoples created the invisible soul-image of the godhead in the inner life.

Thus the gods of the southern peoples are invisible divinities which man contacts in his inner nature, who arouse a certain fear and dread, but who from another aspect inspire trust and confidence. It has been pointed out that a man sees these gods of the inner world according to his own nature; if he is morally, developed he confronts these gods with moral qualities of soul and their true image is revealed; their essence flows into him and he experiences inner illumination and enlightenment. If a man is immoral and his conceptions are bad, or ugly, or untrue he perceives a distorted image of this world of the gods; fearful demoniacal shapes and figures appear, even as the most beautiful face is twisted and caricatured if observed in a spherical mirror. This is why a man confronting these inner gods might feel them to be friendly, intimate spiritual companions, pouring forces into the very depths of soul life, belonging to him in the most intimate sense, strengthening and illuminating him; but if he saw them in images distorted by his own qualities, horror and terror might arise; he could be tormented, persecuted and led to the wildest excesses of life just because of their manifestation in the grotesque image of his lower passions. From this we may judge why care was taken that no unprepared human being should meet these particular gods; but where access was made possible to the spiritual world a preliminary development of the moral nature was imperatively demanded, and a very thorough preparation was ensured; the initiates were never tired of giving warning about the dangers awaiting weak souls at the meeting with these gods.

In accordance with the nature of the powers holding sway in the spiritual world accessible to the southern peoples it is called the world of Lucifer, the Light-bearer. It is a world, spiritual and divine in its nature, illumined in the inner being of man by a light invisible to outward sight and which has to be acquired by the process of individual perfecting. This was the path which people of the southern evolutionary stream took to the world of Lucifer.

As we have seen, the ideal before the more northern stream was the production of a human individuality, so perfect, so full of spirit, so noble in regard to everything in life between birth and death, that the outer body should be a worthy vessel for spirituality of the very highest order. And in Zarathustra,² the being who had most truly shown the way to the spiritual world behind the veil of sense phenomena, there arose the thought that an outer body must be created by so moral, intellectual and spiritual a force as should bring it to the highest point of spirituality of which an external body is capable. And since this thought first arose in Zarathustra, he set himself the task of reaching an increasingly lofty standard of perfection, living through every succeeding incarnation in bodies of higher moral, aesthetic and intellectual qualities. Zarathustra, then, brought these physical qualities to such a point of excellence that his body became not a mere image of the divine world of spirit, but a vessel for the reception of the Godhead otherwise to be seen only behind the veil of the sense world. That to which the old Zarathustra had pointed as the world of Sun Beings behind the physical sun, as the hidden spirit of the Good—Ahura Mazdao, needed, as it approached nearer and nearer to the earth, to find a dwelling place within a body of great spiritual perfection. And so in one of his incarnations, Zarathustra appeared in the body of Jesus of Nazareth, a body so spiritualised, so noble that into its external corporeality could be poured that spiritual essence formerly to be found only behind the veil of the sense world. [This will show how erroneous is the statement that Dr. Steiner has ever identified Christ with Zarathustra. This he has never done, any more than he has declared Christ to be the same being as Buddha.] The human body which had been developed in the northern evolutionary stream by the turning of the external gaze to the spiritual world was prepared for the reception of the spiritual essence concealed behind the sense world. For in this manner, preparation was made for the mighty event of the reception of the spirit behind the sense world, invisible to all save spiritual sight, upon earth, and its maturing there for three years in the body of Jesus of Nazareth. Hence it devolved upon the northern peoples not only to develop an understanding of what lay behind the sense world, but to prepare for the possibility of that spirit flooding our earthly world, of the being heretofore hidden behind the sun, treading the earth for three years, as man among men. Thus Lucifer had entered into humanity in the southern peoples, and Christ into the northern peoples, each in conformity with the characteristics of the two streams of evolution. We ourselves live at a time when the two streams must unite as the male and female fertilising substances of plants coalesce; we live at a time when the Christ who was drawn from outside as an objective Being into the purified body of Jesus of Nazareth must be understood through deep contemplation on the part of the soul, and its union with the world of spirit to be discovered in the inner being, the world arising from Lucifer's kingdom. In this way will come to pass the mutual fertilisation of these two evolutionary streams of men. It has already begun; it began at the moment indicated in the story which tells us that the sacrificial blood of the Christ flowing from the Cross was received into the vessel of the Holy Grail and brought to the West from the East, where preparation for the understanding of the incarnation of Christ had been made in a very definite way by cultivating that which represents the light of Lucifer. In this way the union of these two streams in humanity will become more and more complete. Whatever mankind of the present time may say or do, the healing of the future humanity will be accomplished by the fact that within the union of the two streams, the mighty Christ Being, guiding as He does the evolution of the universe and of man, is understood through the light received by the soul from within, out of the kingdom of Lucifer.³ Christ will give the substance, Lucifer the form, and from their union will arise impulses which shall permeate the spiritual evolution of mankind, and bring about what the future has in store for the healing and the blessing of the peoples.

• 1. These are not the Persians of whom history tells but ancient, pre-historic peoples, inhabiting the region which, in later times, was known as Persia. The ‘Ancient Indians’ mentioned in these lectures are even earlier.
• 2. The Zarathustra to whom reference is here made, is not, of course, the historical figure, but an ancient pre-historic ancestor. In olden times it was the custom for the successors of a great Individuality to retain his name through long periods of time.
• 3. The above statement has led some of Dr. Steiner's critics to infer that he sees the human soul as an union of the Christ with Lucifer. A careful study of Dr. Steiner's lectures will show there is no reason for the inference.