The Rudolf Steiner Archive

[ 1 ] The Cosmos reveals itself to Man in the first instance from two sides—the Earth, and outside the Earth the Universe of Stars.

[ 2 ] To Earth and her forces Man feels himself related. Life teaches him this relationship with great distinctness.

[ 3 ] Not in the same way does he feel himself, in the present age, related to the Star-World about him. This however only lasts so long as he remains unconscious of his ether-body. To lay hold of the ether-body in Imaginations, is to acquire the same feeling of kinship with the starry Universe as one has through the consciousness of the physical body with the Earth.

[ 4 ] The forces which put the ether-body into the world come from the circumference of the Cosmos, just as the forces of the physical body radiate from the central point of the Earth.

[ 5 ] But along with the ether-forces that rain down upon the Earth from the circumference of the Cosmos there come also those cosmic impulses which work in the astral body of Man.

[ 6 ] The ether is like an ocean, on whose waves from all sides out of farthest worlds the astral forces come sailing to the Earth.

[ 7 ] In the present cosmic age however, it is only the mineral and the vegetable kingdoms that can come into direct relation with this astral life streaming in on to the Earth upon the waves of the ether; not the animal kingdom, nor the human kingdom.

[ 8 ] With the animal kingdom, spiritual observation shows that what is at work in the embryo is not the astral life at the present day flowing to the Earth, but that which flowed into it long ago, in the old Moon-Age.

[ 9 ] With the vegetable kingdom, one can see how its manifold, marvelous forms are being shaped by the astral influences, as they separate themselves out of the ether and hover over the plant-world.

[ 10 ] With the animal world, one can see how, from out of the spirit-sphere, astral forces of old times, that were active long ago—during the old Moon-Age of evolution—have been preserved and are now at work. They work as old, preserved forces, which remain at the present day altogether in the spirit-world, and do not come out into the ether-world.

[ 11 ] This form of astral influence is, moreover, transmitted by the present Moon-forces, which have themselves remained over from the previous stage of the Earth.

[ 12 ] We have then, in the animal kingdom, the result of impulses which in the previous evolutionary stage of the Earth manifested themselves externally as elements of Nature, whereas in the present cosmic age they have withdrawn into the spirit-world which flows with active force through the Earth.

[ 13 ] Now it is seen by spiritual observation that for the permeation of the physical and ether-bodies with the astral body in the animal kingdom, the forces that are of importance are solely these astral forces which have been preserved from an earlier time in the present life of Earth; but that, once the animal has his astral body, then the Sun-impulses begin to be active in it. The Sun-forces can give the animal nothing for his astral life; nevertheless, when once this is in the animal, they are required to provide for growth, nutrition, etc.

[ 14 ] With the kingdom of Man it is otherwise. This too receives its astral element in the first place from the old, preserved Moon-forces. But the Sun-forces have in them astral impulses which remain ineffective for the animal kingdom, but which in the human astral continue to act in the same manner as the Moon-forces acted when Man was first permeated with astrality.

[ 15 ] In the astral body of the animal can be seen the Moon-world. In the astral body of the human being can be seen the harmonious accord of the Sun-and Moon-worlds.

[ 16 ] It is this Sun-like power in the human astral body which makes it possible for Man to take up into himself the outward-radiating spiritual force that is in the Earth and use it for the development of his self-consciousness. Whatever is astral, flows from the circumference of the Universe. It acts either as a stream flowing in at the present time, or as one that flowed in in olden times and has been preserved. On the other hand, everything which has to do with giving shape to the I, as bearer of individual self-consciousness, must radiate from a Star-center. The Astral works from the circumference; everything of the I-kind from a central point. The Earth, as a Star, from its center gives the impulse for the human I. Every star from its center radiates forces by which the I of some being or other is shaped.

[ 17 ] This shows the polarity between Star-Center and Cosmic Circumference.

[ 18 ] The description shows at the same time that the animal kingdom lives on to-day as a product of earlier forces, which once had to do with the evolution of the Earth. It exists by drawing on the preserved store of old astral forces and must disappear on the preserved store of old astral forces and must disappear when these are exhausted. In Man, on the contrary, new astral forces come in, that are drawn from the Sun-Power. These make it possible for him to carry on his evolution into the future.

[ 19 ] It is not possible—as all this shows—to understand Man in his own special form of being, unless one recognizes his connection with the whole Star-life as clearly as his connection with the Earth.

[ 20 ] Even what Man receives from the Earth for the development of his Self-consciousness, proceeds from the action of the spirit-world within the earthly sphere. That the Sun-Power can give Man what he needs for his astral life, is the result of influences that were active during the old Sun-Age. It was then that the Earth received the capacity to develop the I-impulses of mankind. It is the spiritual part which the Earth has preserved within her from the old Sun-life, and which is kept from dying out by the sun influences of the present day.

[ 21 ] The Earth herself was once Sun. Then she passed over into a spiritual form. In the present cosmic age, what is ‘Sun’ works from without. This Sun-influence from without is a spring of ever-renewing youth to those spirit-forces from an earlier age which are wearing old. At the same time, as an active force of the Present, this Sun-influence keeps what is of the Past from falling into Lucifer's domain. For whatever continues to work on as an influence from the Past, without being taken up into the forces of the Present, falls a prey to Lucifer.

[ 22 ] Man's feeling of his own intimate connection with the extra-terrestrial Cosmos may be said, in this cosmic age, to be so dulled, that he is not aware of it in his consciousness. It is not only dulled, it is ‘deafened’ by the feeling of his intimate connection with the sphere of Earth. Because Man's consciousness of his individual Self must be learnt in the sphere of Earth, he begins the age of the Spiritual Soul by growing so closely involved with this earthly sphere, that it exerts a much stronger influence over him than is compatible with the course which his soul-life should rightly take. Man is, as it were, deafened, dazed by the impressions of the sense-world. Overpowered by their clamour, he fails to call up the free, active Thinking, that has life in itself.

[ 23 ] The whole time, from the middle of the nineteenth century on, was a period of being dazed and deafened by the loudness of the sense-impressions. It has been the Great Illusion of this period, that in it people took this over-powerful life of the senses to be the right one—a life of sense which was doing its best to blot out all life in the non-earthly, extra-terrestrial Cosmos.

[ 24 ] Into this dazed condition the Ahrimanic powers could come in and work their will. Lucifer was more held in check by the Sun-forces than Ahriman. Ahriman was in a position to arouse—notably amongst the men of science—the dangerous notion that Ideas are only applicable to the impressions of the senses. Accordingly it is just in these circles that Anthroposophy meets with but little understanding. Faced with the results of Spiritual Science, they try to understand them with their ideas. But these ideas cannot comprehend the Spiritual, because their inherent, living knowledge is deafened and over-powered by the ahrimanized science of the senses. And so people take alarm, and think they would be committing themselves to a blind belief in authority if they were to enter seriously upon the results obtained by the spiritual seer.

[ 25 ] Darker and darker grew the extra-terrestrial Cosmos for human consciousness in the second half of the nineteenth century.

[ 26 ] When Man again grows able to realize the life of Ideas within him, even when not supporting himself and them upon the world of Sense, then, to the eyes of the enquirer an answering light will stream again from the Cosmos beyond the realm of Earth. And this is to make acquaintance with Michael and his kingdom.

[ 27 ] When a time comes, when the Festival of Michael in the autumn fall will be kept in truth and inwardness—then, in the feelings of those that keep the festival there will arise with innermost sincerity, as ‘leit-motif,’ this strain and live in men's consciousness: In the fullness of Ideas the soul experiences spirit-light, even when the outward show of the senses linger but as memory in the mind of man.

[ 28 ] When, with some such tone of mind as this, Man can celebrate the Michael Festival, after it he will be able worthily to enter again into the world of the senses. And Ahriman will be unable to harm him.

Leading Thoughts

[ 29 ] With the beginning of the Age of Consciousness, dullness came over Man's feeling of his connection with the extra-terrestrial Cosmos. On the other hand, his feeling of connection with the Earth, through his life in sense-impressions, grew so strong—more especially with the men of science—as to amount to a dazed and benumbed condition.

[ 30 ] In this condition the working of the Ahrimanic Powers is peculiarly dangerous; for Man lives under the illusion that this overpowering life in sense-impressions is the right thing and a real step forward in evolution.

[ 31 ] Man must find the power to shed light through his world of Ideas and to live in these Ideas as in a world of light, even when unsupported by the clamorous world of the senses. In this living inner realization of the self-dependent—and, in their self-dependence, luminous—world of Ideas, will awake the feeling of Man's connection with the non-earthly, outer Cosmos. A foundation will thus be laid for Festivals of Michael.

[ 1 ] The thought then hovered before me that the turn of the century must bring a new spiritual light to humanity. It seemed to me that the exclusion of human thinking and willing from the spirit had reached a climax. A revolutionary change in the process of human evolution seemed to me a matter of necessity.

[ 2 ] Many were talking in this way. But they did not see that man will seek to direct his eyes toward a world of real spirit as he directs them through the senses toward nature. They only supposed that the subjective spiritual temper of the soul would undergo a revolution. That a real, new objective world could be revealed – such a thought lay beyond the range of vision of that time.

[ 3 ] With the experiences that came to me from my perspective of the future and from the impressions received from the world about me, I was forced to turn the eyes of my mind more and more to the development which marked the nineteenth century.

[ 4 ] I saw how, with the time of Goethe and Hegel, everything disappeared which knowingly takes up conceptions of a spiritual world into human forms of thought. Thenceforth knowledge must not be “confused” by conceptions from the spiritual world. These conceptions are assigned to the sphere of faith and “mystical” experience.

[ 5 ] In Hegel I perceived the greatest thinker of the new age. But he was just that – only a thinker. To him the world of spirit was in thinking. Even while I admired immeasurably the way in which he gave form to all his thinking, yet I perceived that he had no feeling for the world of spirit which I beheld and which is revealed behind thinking only when thinking is empowered to become an experience whose body, in a certain measure, is thought, and which takes up into itself as soul the Spirit of the world.

[ 6 ] Since in Hegelianism everything spiritual has become thought, Hegel represented to me the person who brought the ultimate twilight of the ancient spiritual light into a period in which the spirit became hidden in darkness from human knowledge.

[ 7 ] All this appeared thus before me whether I looked into the spiritual world or looked back in the physical world upon the century drawing to an end. But now there came forth in this century a figure which I could not trace on into the spiritual world – Max Stirner.

[ 8 ] Hegel was wholly the man of thought, who in his inner unfolding strives after a thinking which goes ever deeper, and in going deeper extends to farther horizons. This thinking, in its deepening and broadening, becomes at last one with the thinking of the World-Spirit which includes the whole world-content. And Stirner was all that man unfolds from himself, bringing this wholly from his individual personal will. What exists in humanity lies only in the juxtaposition of single personalities.

[ 9 ] I dared not just at that time fall into one-sidedness. As I stood completely within Hegelianism experiencing this in my soul as my own inner experience, so must I also wholly submerge myself inwardly in this opposite.

[ 10 ] Against the one-sidedness of endowing the World-Spirit merely with knowledge must, indeed, the opposite appear, the assertion of man merely as a will-being.

[ 11 ] Had the situation been such that this opposition had simply appeared in me as an experience of my own mind in its evolution, I would never have permitted anything of this to enter into my writing or lecturing. I have always observed this rule with regard to such mental experiences. But this particular contradiction – Hegel and Stirner – belonged to the century. Through this the century expressed itself.

[ 12 ] And, indeed, it is true that philosophers are not to be principally considered in relation to their influence on their times. Certainly one can mention very strong influences proceeding from Hegel. But this is not the main thing. Philosophers show in the content of their thinking the spirit of their age as a thermometer shows the warmth of a place. In the philosophers that becomes conscious which lives unconsciously in the age.

[ 13 ] And so the nineteenth century in its two extremes lived through the impulses expressing themselves through Hegel and Stirner: impersonal thinking which most delights to yield itself to a contemplation of the world in which man with his inner creative powers has no part; and wholly personal will with little feeling for the harmonious co-operation of men. To be sure, all possible “social ideals” appear, but they have no power to influence reality. This more and more takes on the form of what can come about when the wills of individuals work side by side.

[ 14 ] Hegel would have the thought of the moral take objective form more and more in the associated life of men; Stirner feels that the “individuals” (single persons) are harmed by everything which thus gives harmonious form to the life of men.

[ 15 ] My own consideration of Stirner was connected at that time with a friendship which had a decisive effect upon very much in what we are here considering. This was my friendship with the important Stirner scholar and editor J. H. Mackay. It was while still in Weimar that I was brought in contact by Gabrielle Reuter with this personality, to me likewise altogether congenial. He had occupied himself with those chapters in my Philosophy of Spiritual Activity which deal with ethical individualism. He found a harmony between my discussions and his own social views.

[ 16 ] At first it was the personal impression I received from; J. H. Mackay that filled my soul when in company with him. He bore the “world” in him. In his whole inner and outer bearing there spoke world-experience. He had spent some time in both England and America. All this was suffused with a boundless amiability. I conceived a great affection for him.

[ 17 ] When, therefore, J. H. Mackay came to reside permanently at Berlin, there developed a delightful friendship between us. This also, unfortunately, has been destroyed by life and especially by my public discussion of anthroposophy.

[ 18 ] In this instance I must only describe quite objectively how the work of J. H. Mackay seemed to me at that time, and still seems, and what effect it had upon me. For I am aware that he would express himself quite differently about it.

Profoundly hateful to this man was everything in human social life which is force, Archie. The greatest failure, he felt, was the introduction of force into social control. In “communistic anarchy” he saw a social idea in the highest degree objectionable because this proposed to bring about a better state of humanity through the employment of force.

[ 19 ] Now it was a risky thing for J. H. Mackay to battle against this idea and the agitation based upon it while choosing for his own social thought the same name which his opponents had, only with another adjective preceding it. “Individualistic anarchy” was his name for what he himself represented, and that, too, as the very opposite of what was then called “anarchy.” This naturally led the public to form nothing but biased view concerning Mackay's ideas. He was in accord with the American, B. Tucker, who stood for the same conception. Tucker visited Mackay at Berlin, and in this way I came to know him.

[ 20 ] Mackay is also a poet of his conception of life. He wrote a novel Die Anarchisten.¹ I read this after I had become acquainted with the author. This is a noble work based upon faith in the individual man. It describes penetratingly and with great vividness the social condition of the poorest of the poor. But it also sets forth how out of the world's misery those men will find a way to improvement who, being wholly devoted to the good forces, so bring these forces to their unfolding that they become effective in the free association of men rendering compulsion unnecessary. Mackay had the noble confidence that men could of themselves create a harmonious order of life. He considered, however, that this would be possible only after a long time, when by spiritual ways a requisite revolution should have been completed within men. He therefore demanded for the present that those individuals who were far enough advanced should propagate the idea of this spiritual way. A social idea, therefore, which would employ only spiritual means.

[ 22 ] Destiny had now given such a turn to my experience with J. H. Mackay and Stirner that here also I had to submerge myself in a thought-world which became to me a spiritual testing. My ethical individualism I felt to be a pure inner experience of man. It was by no means my intention when I formulated this to make it the basis of a philosophy of politics. Now at this time, about 1898, a sort of abyss had to be opened in my mind in regard to this purely ethical individualism. It had to be changed from something purely human and inward to something external. The esoteric must be shifted to the exoteric.

[ 23 ] Then, in the beginning of the new century, when I had succeeded in stating my experience of the spiritual in Die Mystik im Aufgange² and Christianity as Mystical Fact, ethical individualism again stood after the test in its rightful place.

Yet the testing took such a course that the outward expression played no part in full consciousness. It took its course just below this full consciousness, and because of this very proximity it could influence the forms of expression in which, during the last years of the past century, I spoke regarding things social. Certain discussions of that time, however, which seem all too radical must be compared with others in order to arrive at a correct conception.

[ 24 ] One who sees into the spiritual world always finds his own being externalized when he ought to express opinions and conceptions. He enters the spiritual world, not in abstractions, but in living perceptions. Nature likewise, which is the sensible copy of the spiritual, does not represent opinions and conceptions, but places these before the world in their forming and becoming.

[ 25 ] A state of inner movement, which drove into billows and waves all the forces of my soul, was at that time my inner experience.

[ 26 ] My external private life became one of absolute satisfaction by reason of the fact that the Eunicke family was drawn to Berlin and I could live with them under the best of care after having experienced for a short time the utter misery of living in a home of my own. My friendship with Frau Eunicke was soon thereafter transformed into a civil marriage. Only this shall be said concerning this private affair. Of my private life I do not wish to introduce anything into this biography except what concerns my process of development. Living in the Eunicke home enabled me to have an undisturbed basis for a life of inner and outer movement. Otherwise, private relationships do not belong to the public. It is not concerned in these.

[ 27 ] Indeed, my spiritual development is, in reality, utterly independent of all private relationships. I am conscious of the fact that this would have been quite the same had the shaping of my private life been entirely different.

[ 28 ] Amid all the movement in my life at that time came now the continual anxiety concerning the possibility of an existence for the Magazine. In spite of all the difficulties I faced, it would have gained a circulation if there had been available to me the material means. But a periodical which at the utmost could afford only sufficient compensation to give me the bare necessities of a material existence, and for which nothing whatever could be done to make it known, could not thrive upon the limited circulation it had when I took it over.

[ 29 ] So long as I edited the Magazine it was a constant source of anxiety to me.

• 1. The Anarchist.
• 2. Mysticism at the Beginning of the Modern Spiritual Life.

As we have gathered here⁵² on the eve of our annual general meeting, and look forward to a stimulating time, it may seem appropriate to open the sequence of meetings with a lecture for visitors from outside Berlin and as well as for our Berlin members. A lecture like this,⁵³ not part of the programme but offered as a free gift, may thus be on a subject that would fit in less well with the normal run of theosophical lectures—something for advanced theosophists and at the same time also for people who are at the very beginning. The latter will however need to find their way into things first. They will need to pay serious and careful attention if they are to be able to follow completely. On the other hand we also offer something for those who want to hear something about the parts of the higher worlds that are accessible to us.

Our theme will be the relationship of the human senses to the outside world, to the physical and the non-physical world around us.⁵⁴ We shall touch on a subject to which we are not yet paying sufficient attention among ourselves—the question as to how we should really see the relationship between the four bodies that make up essential human nature.

One of the first things people learn in the science of the spirit is that the human being consists of a physical body, an ether body, an astral body and a body which we have always been calling the I-body in our discussions. The I-body holds the seeds for our higher development. All this is given in elementary books on theosophy and in the things theosophists gradually come to hear in their first lectures. But people often say that the I-body is the highest of the four bodies, the astral body is less high, the ether body even less high, and the physical body the lowest of them all.

atman
buddhi
manas

kama manas
astral body
ether body
physical body

Anyone can read up about this in my Theosophy. We are interested in the four lower bodies also known as the Pythagorean quadrangle. The one called the ‘I’ or ‘kama manas’ is widely considered to be the highest, followed by the astral body, the ether body and the physical body as lower bodies. That is a fairly biased view, however, and I have often said that it is not correct. In its own way the physical body is the most perfect and also the oldest part of the human being. Consider this physical body in all its parts, study it, using the means given in modern science! You only have to give it some real thought and you’ll have to say to yourself: ‘This physical body is most marvellously constructed in all its parts, filled with the greatest wisdom the world has ever known.’ Nothing in this world—in so far as we are able to investigate it by physical means—is more perfect than the human physical body. You may look at a whole cosmos of stars, or study the most artful mechanism human beings can devise, and you’ll not find anything more perfect than the physical body. If you study the human heart and the functions it has to perform, looking at it as a purely physical apparatus, or just consider a piece of bone with all the marvellous struts inside, you’ll find this to be true. Just take a bit of the thigh bone. It has struts that run like this (Fig. 2):

The cleverest engineer would be unable to produce a structure as perfect as this, a system created by the cosmos to support the upper part of the human body. And it is the same with the human brain and all the organs that are part of the human physical body. You may study the whole of nature—there is nothing to equal this physical body in perfection.

Why is this physical body so perfect? Human beings have not always been the way they are today. They have gone through a long process of development. The human beings you see before you today, consisting of these four elements, have more than just long evolution on this physical planet earth behind them. Another planet, the predecessor of our earth, went before. That was the ancient Moon. This was preceded by the ancient Sun, and the Sun by ancient Saturn. Think of it in terms of a human being going through incarnations. The earth, too, has gone through similar states. We are able to trace four of them. In doing so, we are looking back on immeasurably long periods of time, stretches of time beyond the comprehension of an earthly human being. But something of this human physical body was present even then.

The first beginnings of the physical body existed on ancient Saturn. Nothing was there as yet of our present-time ether body, nor anything of the astral body, let alone the human I. We can see from this that the physical body has gone through four stages. On the ancient Saturn planet it emerged as a simple physical body, a kind of basic supportive structure. It then went through a transformation and entered into a twilight state, a pralaya. The physical body later emerged again on the ancient Sun—which was something very different from today’s sun—but now at a higher level. There the ether body joined it. The ether body is thus very much younger than the physical body. The young ether body developed under the influence of the physical body that already existed, now at its second level of perfection. During that time on the ancient Sun, when the physical and the ether bodies both existed, nothing existed as yet of the astral body. This only joined them during the third earth incarnation, on the ancient Moon. There the human physical body went through its third level of perfection, and the ether body through its second stage. On the Moon, the physical body may have been said to be in class 3, the ether body in class 2, and the astral body in class 1. The I only joined them on earth and had not yet been through anything until then. When the physical body appeared on earth, this was its fourth appearance. The human I-body will have reached the stage at which the physical body is today only after another three planetary stages, the astral body after another two planetary' stages. And the ether body will have reached the level of perfection of today’s physical body when one more planetary stage has been gone through.

Some quite commonplace reflections can convince us that the astral body is much less perfect than the physical body. The physical body in its wisdom would never fall into the kind of crude error the astral body does. Just think of the appetites created by the drives, desires and passions that live in the astral body. The heart has to stay fit for decades in spite of appetites in the astral body that are harmful to it. That is the case, for instance, if we drink coffee or tea, and so on. The heart does not want such stimulants, but the astral body does. The astral body does something that goes against the grain for the physical body at its present level of development. On the planet we call Venus, the astral body will have reached a level where it will be as wise in its behaviour as the physical body is now, unless it is disturbed.

We thus have to see the physical body as the most carefully developed and most perfectly made part of essential human nature. It has learned something every time it has completed another planetary stage, and has become increasingly more perfect. Looking at the physical human body you see that it consists of a number of organs. People do not give much thought to the way these organs have come into existence. In anatomy, in science, the human being is said to consist of such and such organs, having a liver, a heart, a nose for smelling, ears for hearing, eyes for seeing. And these organs are described in detail in modern science. But when people do this they are doing something that can only be compared with the following.

Imagine one were to put an old table and a new table side by side and describe them in a very basic way. One table has four feet, a top, it has such and such a colour, and the other table also has four feet, a top, such and such a colour, and so on. Those descriptions may be perfectly accurate and yet they do not really tell us what matters in this case—that one table is old and the other new. You can describe the eyes and ears in the same way. You can tell people what they look like today. You can describe the auricle, the auditory canal and everything, the acoustic nerves, and so on. You can describe the human eye in the same way. Both descriptions will look good, and it might appear that they are equal in value. But in the highest occult sense they are not. The two are not equal in value because these two organs—eyes and ears—have evolved at very different times.

If you were to go back to ancient Saturn and examine the first beginnings of the human physical body, when there was no question as yet of an ether body, astral body and I, if you were to examine the peculiar physical body that existed in those very early times, you would look in vain for even the first beginnings of eyes. But you would not be able to find them, for even the potential for eyes would not yet exist. You would find the potential for the human ear. This, then, is the age difference, and you can understand it if you realize that the physical body has gone through as many stages of evolution as our planet. At the first stage it went so far as to develop the full potential for the ears. These were already preformed when the human being came to Saturn from other, very different worlds. Human beings already had the potential for hearing when they entered into this particular chain of evolution.

They added the potential for a sense of temperature on that first planet, a feeling for warmth. This is generally called a skin sense. But careful distinction has to be made between two things. In the first place it is the sense of touch, perceiving hard and soft; then it is also the sense of temperature, perceiving hot and cold. This is the sense of temperature we are speaking of. So you have a sequence. First we have hearing and then the feeling, the sense of temperature. This sense of temperature evolved on the earth's planetary incarnation which we call Saturn. Such a sense does of course go through transformations at different stages of evolution. When it first appeared it was very different from the way it will be in its later form.

The ancient sense of hearing which human beings brought with them into planetary evolution was a quite peculiar sense of hearing. The best way of characterizing it is perhaps to say: ‘Basically that the human physical body was just one big ear.’ The human being was all ear at the time of entering into this planetary evolution. As a physical body the human being hardly differed at all from the environment. Man sounded, and everything else sounded as well. In the whole of their bodies, human beings perceived what lived out there as the sounds of the world. Just as a string vibrates when another is plucked or struck, so there was a vibration in the human physical body for every sound that arose in the world. Everything resounded.

The further development of the senses was a matter of specialization. Human beings had been all ear to begin with, and then the sense of temperature arose. Something that had been one before became differentiated into two structures. This also became apparent at the physical level. Organs appeared that would mediate only hearing, others that would mediate only temperature perceptions. The whole human being thus changed each time the physical body reappeared. The senses became specialized, and a simple form gradually grew highly complex.

Human beings thus entered into Saturn evolution with the potential for hearing. On Saturn they acquired a sense of temperature. During the Sun evolution that followed they gained the sense of sight. The potential for a sense of sight which developed during Sun evolution was thus the third stage, with the other senses becoming transformed so that on the Sun the human being was able to hear, feel and, in a way, to see.

Continuing along the line of evolution we come to the Moon. The Sun had first gone into pralaya again. It then rose again as Moon. On the Moon, the sense of taste developed in addition to the other senses. Four of our present-day senses had thus evolved. The others again specialized, distributing themselves among individual organs. You can literally follow the way this physical body opened up to be an organ for the outside world. The sympathetic nervous system had already evolved on the Sun. During life on the ancient Moon, the other organs also evolved in stages, but we’ll just consider the senses here. On the Moon, then, the sense of taste was added and on earth the youngest of the senses, the sense of smell. If you study the senses today, you can tell yourself that the sense of smell is the youngest, having developed last in the human being. The sense of taste was already there during Moon evolution and has been refashioned once. Every refashioning makes the senses more perfect. The sense of smell is the least perfect. The sense of taste has corrected its errors once, the sense of sight twice, the sense of temperature three times. Our sense of hearing is the most perfect, however, for it had already gone through four transformations and is going through the fifth on earth.

You thus have to see the human body as a highly complex entity and realize that much had to happen so that the physical body was gradually able to develop. One has to know their relative ages if one is to form an opinion about different parts of this body. So the senses again have different relationships to other spirits, also as regards their level of perfection. A sense organ which is more perfect, having gone through quite a number of transformations, relates to completely different worlds from those to which a sense organ relates that has only gone through a few transformations.

Let us stay with the sense of hearing for now. It has gone through a whole sequence of stages, for potentially it existed already when the human being entered into this evolution. So what happened? Physical Saturn evolution took the sense of hearing a stage further, and then added the first beginnings of a sense of temperature. Then, during Sun evolution, the ether body was added to the physical body. From Moon onwards the astral body played a role, and from earth evolution onwards the I-body. But this whole scheme of things also meant something else. The I does not yet have an influence on the sense of smell because the sense of smell only joined the other senses on earth and is still wholly caught up in physical evolution. The human ether body has an influence on the sense of taste, the astral body on the sense of sight, and the I-body on the sense of temperature, of warmth, of feeling.

The first beginnings of manas developing in the human being, as the potential for a higher spiritual self, have an influence on the sense of hearing. This principle, which belongs to man’s higher nature, thus only has an influence on the sense of hearing today. None of the things the four lower senses make their own becomes part of our eternal soul. Only the things that can be expressed in words, things we are able to put into words—a word only has to be thought and it will be heard inwardly—are part of the eternal, immortal part of the human being. All thoughts that can be put in words, feelings that are so clear in our minds that we can put them in words, all the impulses to which human beings can put a name and which do not live in them as dim drives but are so clear that they can be put into words—all this belongs to the eternal part of the human being. The word is therefore something that is part of the eternal basis of the human being. And if we start to speak of things eternal at all, we must quite literally speak of the word. At the time when the earth entered into its evolution, when earth evolution began on Saturn, this first potential for the word was there. Now, on earth, this potential has evolved. The statement: ‘In the beginning was the word’⁵⁵ must be taken quite literally. Those gospel words should not be taken as symbolic, but their meaning has to be developed until they can be understood in their literal sense. The word is also the beginning of the eternal part of the human being. Because of this, the word, the audible word, is the first part of the human being that proves useful for developing the future world. Everything the other senses produce is of no use at all for the evolution which the earth must still go through.

Legends and myths often contain profound truths, or do you think legend does not know that anything produced by the sense of smell is of no immediate use in earth evolution? That further planetar evolutions have to be gone through before the principle that lies in the sense of smell will be of use? The father of all obstacles thus is one who leaves a horrible stench behind—the devil is recognized after he’s gone because of the stench he leaves behind. The world of legend holds the deepest truths; one only has to know how to take them literally in the highest sense.

Our study of the senses and the way they relate to the world can take us yet further. Let us take one of the senses, say the sense of sight. It is the middle one of the senses. I’d now like you to follow me into something rather subtle. You know that the astral body, in which man’s inner drives, appetites and passions live, shows itself to the clairvoyant as a light body. In this light body you see all kinds of configurations and colours. Every passion, every drive has a specific colour. All this, and even a person’s basic mood, comes to expression in this light body. Looking at the light body of someone who is rather nervous, you see it pregnant with glittering dots that flash and shine out. It all shines out and vanishes again in a rich play of colour.

If there is a terrible affect, you see rays like this:

Someone with hidden resentment shows figures like snakes:

This is difficult to draw, because it is in constant motion, rather like lightning. The person is feeling anger or resentment or anxiety when the soul is twitching like this inside. That is where a human being inwardly experiences his state of soul. Outwardly this state of soul shows itself in light phenomena to the clairvoyant.

The physical eye sees lights and colours around it. Just as a clairvoyant sees red, blue, yellow and green in the astral body, so does the physical eye see red, blue, yellow and green around it. In both cases the cause is exactly the same. Just as an appetite lives behind the red in the astral body, so there is an appetite behind the red of a flower as the ‘thing in itself’. What the sense of sight does when it goes beyond this point is no different from turning a coat inside out. Whilst man's astral nature comes to expression in his aura, external astral nature lives behind the whole world of colours and light, the world that exists for the sense of sight. There would be never be any colours in the world if all things were not completely imbued with astral spirits. The colours that show themselves in the world come from the astral spirits that show themselves in colours. In turning inside out, the spirit moves from the higher to the lower plane.

You can achieve the following by means of meditation. If you have a green area before you, perhaps the leaf of a plant, and now go outside yourself to look at the matter from the other side, you would see the astral spirit that is behind the green colour and shows itself to be present by means of the colour green.

So you have to see it like this. Looking out in the world and seeing it decked out in colours, you can assume that astral spirits are behind those colours. Just as you let the colours of your aura become apparent to the clairvoyant, so does the tapestry of colour in the world reflect the cosmic aura. All colour in this world is aura turned inside out. If you were able to turn your aura the way you do a coat, the other side your aura would also become physically visible to you. This applies to the sense of sight, and you can see from this that the sense of sight is closely bound up with the astral world.

Taking the sense of feeling, the sense of temperature, this in turn has a universal relationship to the lower parts of the astral world. While the sense of sight relates more to the upper parts of the astral world, the sense of feeling or temperature has the same kind of relationship to the lower parts of the astral world, more to the region where the astral world begins its transition to the ether world. The sense of hearing is directly related to the physical world, and the things you perceive as sense of hearing are oscillations in the physical air.

This is something I would ask you to consider in a most subtle way, in the right way. If you want to see something, an astral spirit must be behind the colour you see. There must also be an astral spirit behind the heat or cold you feel. If you want to hear something, you have fully arrived in the physical world, since the sense of hearing is the most perfect of the senses and you can hear a physical entity. It is thus only in the word that the world of the spirit has rightly descended as far as the physical world.

Starting from the top therefore [on the board], we are able to say that the phenomena of the sense of heating are entirely on the physical plane, those of heat are already somewhat higher up, those of the sense of sight are on the astral plane, and the phenomena we perceive through the least perfect of the senses belong to the higher parts of the spiritual world. Whatever extends down into the physical world is simply the least perfect. Anything the sense of smell is able to perceive, anything it brings down into the physical world, is most incomplete. Where this goes its own way, it separates out from the great scheme of things, from evolution. The phenomena revealed in the sense of smell should only arise in intimate connection with the most sublime worlds today.

Let us then take the spirits which at one time, just when the sense of smell had started to evolve on earth, separated out from evolution and became independent. These are spirits that make themselves known mainly through the sense of smell. And so it is rather nice that legend speaks of fallen angels making themselves known in a most unpleasant way through the sense of smell. Having left the stream of evolution, they have become perceptible to the sense of smell.

If we therefore ask ourselves what really lies outside the skin which encloses the human sense organs, we have to say to ourselves that there we do indeed have the different higher planes and their spirits.

Research at the physical level is in most beautiful agreement here. Just think of how an eye develops. Initially it starts from the outside. A small depression develops in the skin of the creature developing an eye. This gradually deepens,

and after a time it looks like this. This then fills up with a kind of fluid and finally closes up.

And so the eye is indeed pushing in from the outside. The human organs do not develop from the inside but push in from the outside. It is the same for all human and animal organs. The technical term for it is ‘invagination’ or ‘inversion’. In vertebrate animals, a channel first developed, and the spinal marrow integrated itself into this from the outside. That is also how the senses integrate themselves from the outside.

What makes the eye push in like that? This is the work of the spirits that are active in the light. It is the spirits active in the ray of light which create the eye from the organism, spirits that are behind the outer appearance of things, astrally, of which we have said that we would be able to see them if we could turn our conscious mind inside out. They have pushed the eye into the physical organism. The eye is thus created by spirits of light. The other organs are created in the same way by other spirits from the different worlds. When you feel yourself to be inside your skin, you can feel yourself to be in the condition where spirits have worked on your body from different sides. When man arrived on Saturn in his very first evolution, only the most sublime spirits were able to work on his organ of hearing. He was taught to hear by higher and then also by lower spirits until on earth, too, the spirits embodied in the outside air began to share in the work on his organ of hearing. Man hears air in motion with his organ of hearing; that is where sound lies.

If we really take this into our hearts and minds, we shall begin to understand in a very deep sense why air played such a special role in the Genesis story, why it had to be breathed into man, so that it might play this role also with regard to his organ of hearing. ‘The creator breathed the living breath in man, and he became a living soul.’⁵⁶ Man himself is at his highest level created by the word, by sound. This also shows the relationship human beings have to their whole environment through the senses.

Looking at the sense of sight you can say that the spirits which live on the astral plane have worked on the sense of sight. They live in the ray of light. The ray of light has a physical and an astral part. Now imagine it falling on something. It contains the external physical light and also the astral spirits which live in the ray of light. Now make yourself stand in such a way that you stop the ray of light, letting the sun shine on your back. You will stop the physical light but not the astral spirits. An astral spirit will then be in front of you, in your shadow. An astral spirit lives in he shadow which you cast before you. This astral spirit living in your shadow is no more and no less than an image. An image of what? Of the body. And what lives in it takes its form from the soul. This is one of the methods by which one can gradually see one’s own soul. Primitive peoples were not entirely wrong when they said that the soul lived in a person’s shadow. You will find this in countless legends—the soul goes with the shadow. The soul first shows itself to astral vision in the shadow, in its form.

You’ll now also understand the deep significance of Chamisso’s Peter Schlemihl, the man who lost his shadow.⁵⁷ Read Chamisso’s short story with this thought about the shadow in mind and you will realize that much, much deeper meanings lie behind many such stories.⁵⁸

You will in fact realize more and more that someone who does not know of these things is going about more or less like a blind Person. Someone who knows nothing of the worlds of spirit does not have the slightest notion of what he is taking along with him in his shadow. All the subtle things that surround us will be opened up again to people through the science of the spirit. The world is very puzzling for someone who wants to respond to it inwardly. When people become aware of the riddles that face them, they will no longer consider the spiritual scientific view to be something superfluous, something dreamt up by people with vivid imaginations, but realize that the reality which exists all around us only opens up for us through the science of the spirit. We should never tire of studying everything around us. Many spirits have had a hand in the complex structure we call the human being. This is also why the structure has so many different levels of perfection. The physical ear only gained the right to hear at the physical level once it had gone through many stages. A chela⁵⁹ who under the guidance of his master goes early to the Venus stage, will also be able to perceive other people on the physical plane in light activity; for then light activity will also extend down to the physical plane.

The process of evolution is quite regular. Just as the sense of hearing has descended to the physical plane, so will the sense of sight descend to the physical plane permitting genuine clairvoyance. The logic of this is quite apparent. Someone who is prepared to think can already see the sense of it, and no one can refute it by mere thinking. That is how it is with all things in the science of the spirit. Only people who do not want to think will fight the science of the spirit, or people wanting to apply their thinking activity only to the things they are used to thinking. Of course someone may come and say: I don’t want to go on a train, but this does not mean we can deny the existence of the railways. So there may also be people who say: There’s nothing in this business of higher worlds. But that does not mean we can deny the existence of the higher worlds. They do exist.

We have spoken of the human sense organs and tried to throw some light on the surrounding world. We have found that the sense organs exist only because other spirits create them. In the same way we could have spoken of the inner spirit that bases itself on the surrounding world. It is not possible to understand these things with a science of the physical world. There it may well be possible to show the structural differences between eye and ear, but not the difference in age between eye and ear. This needs occult science, where it is possible to see behind the surface. We could also have shown that the liver is much younger than the spleen. In that case we would have found that the spleen existed when the ether body joined forces with the physical body, whilst the liver only came with the astral body, with human passions. This is most beautifully shown in the story of Prometheus. The eagle that pecked at the liver of Prometheus who had been chained to a mountain peak is deeply significant.

You might thus consider the great truths to be found in legends in a new way. Ancient legends and myths hold profound wisdom. The myths did not arise from the poetic fantasy of the people, that is an academic superstition. Academics are the most superstitious people in the world. People who believe in ghosts are not as superstitious as are our academics. It is superstition to say that there is a popular fantasy that creates blindly. In reality the great myths come from initiates who knew the things which are now being made accessible again to humanity in the great theosophical truths.

In earlier times, societies where theosophy was taught existed in the part of the world where we are now. Some would go out and tell the things they had heard in their circles to the people, presenting them in myths. Myths thus hold spiritual truths, and anyone who tries can discover these again in the myths. Only lesser myths do not go back to the great initiates. Genuine myths come from them, they are their creation. If you remember this, you’ll see that the myths of different peoples are miraculous writing. Learn to read the myths and look deeply into the souls of peoples that have gone before, peoples that created from inside, as it were. Turn the myths inside out, as we turned the astral plane inside out earlier, and you have modern science, in concept.

In modern science you find the same truths, the evolutional truths to be found in the myths. Hence the strange agreement between the idea of evolution, understood at a deeper level, and the very earliest teaching given to humanity. The elements of mythology are seen from inside, modern science sees them from the outside; but they are the same elements. This brings to mind the remarkable fact that truths found in the earliest religious beliefs come up again in scientific facts that are rightly understood. It need not surprise us to hear that modern science is mythology transformed. It therefore has to be the same in structure as something that existed before.

We have been considering the way the senses relate to the world around us.

Tomorrow at 2 p.m. we'll talk about theosophical matters that do not come from so far away but nevertheless play a role in everyday life.

• 52. The Architektenhaus in Berlin had lecture rooms which could be rented. Rudolf Steiner lectured there from 1903 to 1918, giving a comprehensive introduction to anthroposophy in his longest continuous series of lectures.
• 53. A further set of notes became available for this lecture (19 Oct. 1906). Changes in the text compared to the 1st German edition of 1974 are due to this.
• 54. On this subject, see Steiner R. Theosophy of the Rosicrucian (GA 99), lectures of 1 & 2 June 1907. Tr. M. Cotterell, D. Osmond. London: Rudolf Steiner Press 1981. Welt, Erde and Mensch (GA 105), lecture of 3 August 1908 (in German). It seems significant that Rudolf Steiner was considering the subject as preparations were in progress for the Annual General Meeting of the Theosophical Society's German Section. For the same occasion in 1909 he developed a theory of the senses based on the science of the spirit in the lectures he gave on 23-25 Oct. that year, publ. in The Wisdom of Man, the Soul and the Spirit (GA 115). In his own words, this gave the European spiritual scientific movement he was leading a firmer foundation. He intended to publish this theory of the senses in book form, but the work remained fragmentary. Published posthumously as Anthroposophy (A Fragment) (GA 45).
• 55. John 1: 1
• 56. Genesis 2
• 57. Chamisso, Adalbert von (1781–1831). German poet, writer and biologist. Peter Schlemihl published in 1813.
• 58. Changes in the German text compared to the 1974 edition are the result of making comparison with another set of notes.
• 59. Chela (Sanskrit), adept or disciple in the spirit.

I want to speak to-day¹ about a certain aspect of the Mystery of Golgotha of which I have often spoken before in more intimate anthroposophical gatherings. What there is to be said about the Mystery of Golgotha is so extensive in range, so rich in content and of such significance, that new light needs constantly to be shed upon it before any real approach can be made to this greatest of all Mysteries in the evolution of the earth and of humanity.

The importance of the Mystery of Golgotha can be rightly assessed only when we envisage two streams of evolution in man's earthly existence: the stream which preceded the Mystery of Golgotha and the stream which, following it, will continue for the rest of the earth's existence.

In speaking of the very early period in earth-evolution when thinking of a certain kind—dream-like, imaginative, but still, thinking—was already active, we must be quite clear that in those times men possessed faculties whereby—if I may so express it—they were able to commune with Beings of a higher cosmic order. From the book Occult Science and other works of mine, you know something of these Beings of the higher Hierarchies. In his ordinary consciousness to-day man knows little of these Beings, for his intercourse with them has, as it were, been broken off. In earlier periods of human evolution it was different. To imagine that coming into contact with a Being of the higher Hierarchies in those ancient times in any way resembled the meeting between two men incarnate in physical bodies to-day would of course be a wrong conclusion. Such intercourse had quite a different character. What these Beings communicated to man in the original, primeval language of the earth could be apprehended only by spiritual organs. Momentous secrets of existence were communicated by these Beings, secrets which flowed into the human heart and awakened the consciousness that above and on all sides—where we to-day see only clouds and stars—earthly existence is connected with divine worlds. Super-earthly Beings belonging to these worlds came down in a spiritual manner to the men of earth, revealing themselves in such a way that through them men received what we may call the primal wisdom. The revelations proceeding from these Beings contained an abundance of wisdom which in their earthly life men could not have discovered themselves. For at the beginning of earth-evolution—the period of which I am now speaking—men could discover little through their own faculties. Whatever vision, whatever perceptive knowledge they possessed was received from their divine Teachers. These divine teachings were infinitely rich in content, but one thing they did not include—a thing which it was unnecessary for men of those times to know, but which for the present-day humanity is essential. The divine Teachers imparted many aspects of knowledge, truths in profusion, but they never spoke of the two fundamental boundaries of man's earthly life; they never spoke of birth and death.

Needless to say, in this short hour I cannot attempt to speak of everything that was communicated to the human race in those ancient times by the divine Teachers. A great deal is already known to you. But I want now to stress the point that among all those teachings there were none concerning birth and death. The reason for this was that for the men of those times—and for a considerable period after them—it was unnecessary to have knowledge of the facts of birth and death. The whole consciousness of mankind has changed in the course of earth-evolution. The animal consciousness of to-day, even that of the higher animals, must never be compared with human consciousness, even as it was in those ages of primitive antiquity. Yet we may perhaps find a point of approach by considering the life of the animal to-day. This lies at a level below the human, whereas the earliest form of the life of primitive man lay, in a certain respect, above the present level of the human, in spite of having certain animal-like characteristics. If you think, without preconceived ideas, about the animal to-day, you will say that the animal is unconcerned with birth and death because its existence is wholly passed in the state of life between them. Disregarding birth—although here too, of course, it is an obvious fact—we need think only of the carefree lack of concern with which the animal lives on towards death. The animal accepts death. It is simply transformation of its existence, a transition from individual to group-soul existence. The animal does not experience any such deep incision into life as is the case with the human being.

Now as I said, the primeval man of earth—in spite of his animal-like organisation—was at a higher level than the animal; he possessed an instinctive clairvoyance which enabled him to commune, to have intercourse with, his divine Teachers. But, like the animal of to-day, he was unconcerned with the approach of death. It never occurred to him, if I may so express it, to pay any particular attention to death. And why? With his instinctive clairvoyance, the primeval man was clearly aware of what was still his nature even after his descent through birth from the spiritual world into the physical world. He knew that his own essential being had entered into a physical body; and because he could say with certain knowledge, ‘An immortal, eternal being lives in me,’ the transformation taking place at death was not a matter of interest or concern to him. At most the process was like that experienced by a snake when it sheds its skin and has it replaced by another. The impression of birth and death was taken much more as a matter of course; birth and death were far less drastic incisions in human existence. Men still had clear vision of the life of the soul; to-day they have no such vision.

Even in dreams the transition from the sleeping to the waking state is hardly perceptible and the dream, with its pictures, is regarded as part of the sleeping state, as itself a semi-sleep. But what came to primeval man in his dream-pictures belonged, in reality, to a waking state, not yet fully awake. He knew that what he received in these dream-pictures was reality. In this way he felt and experienced his life of soul. Therefore questions about birth and death could not seem to him as crucial as they must inevitably be to-day.

This condition was very marked in the earliest epochs of human evolution on the earth, but it faded gradually away. As men began more and more to be aware that death makes a drastic incision not only into earthly physical life, but into the life of the soul as well, their attention was inevitably drawn to the fact of birth. On account of this change in human consciousness, earthly life assumed a character of increasing importance for men; and because experience of the life of soul was also growing dim, they felt themselves more and more removed during their sojourn on earth from an existence of soul-and-spirit. This condition became more and more marked as the time of the Mystery of Golgotha approached. Even among the Greeks it had reached the point where they felt life outside the physical body to be a shadow-existence, and regarded death as an event fraught with tragedy. The knowledge received by men from their earliest, divine Teachers did not cover the facts of birth and death. Hence before the Mystery of Golgotha took place, men were exposed to the danger of having to face experiences in their earthly life that would be unknown and incomprehensible to their earthly consciousness—namely, the experiences of birth and death.

Now let us imagine that those early, divine Teachers of humanity had descended to the earthly realm at the time of the Mystery of Golgotha. They might have been able, through the Mysteries, to reveal themselves to a few specially prepared pupils or men of knowledge, to communicate to priests trained in the Mysteries the wealth of the ancient, divine wisdom; but in the whole range of these teachings there would have been nothing concerning birth and death. The riddle of death would not have been presented to man through the revelations of this divine wisdom, not even within the Mysteries; and in their outer life on earth men would have observed facts of vital importance and interest to them—namely the facts of birth and death—of which the gods had said nothing! And why?

You must approach this matter with a certain freedom from bias, laying aside many of the conceptions that have become part of traditional religion to-day, and be clear about the following. The Beings of the higher Hierarchies who were the divine Teachers of primeval humanity had never experienced birth and death in their own realms. For birth and death, in the form in which they are experienced on the earth, are experienced only on the earth, and, again, only by human beings on the earth. The death of an animal and the dying of a plant are altogether different matters from the death of a human being. And in the divine worlds where dwelt the first great Teachers of mankind there is no birth or death, but only transformation, metamorphosis from one state of existence into another. These divine Teachers, therefore, had no inner understanding of the facts of dying and being-born.

Now to these divine Teachers belongs the host of beings connected with Jahve, with the Bodhisattvas, with the early interpreters of the world to humanity. Just think how in the Old Testament, for example, the mystery of death as it confronts men, comes to be fraught with an increasing sense of tragedy, and how, in fact, none of the teaching conveyed by the Old Testament gives any adequate or revealing illumination on the subject of death. If, therefore, at the time of the Mystery of Golgotha there had happened nothing that differed from what had already happened in the realm of the earth, and in the higher worlds connected with the earth, men would have faced a terrible situation in their earthly evolution. On the earth they would have lived through the experiences of birth and death, which now confronted them, not as simple metamorphoses but as drastic transitions in their whole human existence, and they could have learnt nothing of the significance and purpose of death and of birth in the earthly life of the human being. In order that there might gradually be imparted to mankind teaching concerning birth and death, it was necessary for the Being we call the Christ to enter the realm of earthly life, the Christ Who indeed belongs to those worlds whence the ancient Teachers too had come, but Who in accordance with a decision taken in these divine worlds, accepted for Himself a destiny different from that of the other Beings of the divine Hierarchies connected with the earth. He lent Himself to the divine decree of higher worlds that He should incarnate in an earthly body and with His own divine soul pass through birth and death on earth.²

You see, therefore, that what came to pass in the Mystery of Golgotha is not merely an inner affair of men or of the earth, but is equally an affair of the gods. Through the Event on Golgotha, the gods themselves for the first time acquired inner knowledge of the mystery of death and of birth on the earth, for they had previously had no part in either. Therefore we have this momentous fact before us: a divine Being resolved to pass through human destiny on the earth in order to undergo the same fate, the same experiences in earthly existence, as are the lot of man.

Many things concerning the Mystery of Golgotha have become known to mankind. A tradition exists, the Gospels exists, the whole New Testament exists, and modern humanity approaches the Mystery of Golgotha for the most part by way of the New Testament and such interpretation of it as is possible to-day. But very little real insight into the Mystery of Golgotha is to be gained from the interpretations of the New Testament current at the present time. It is inevitable that modern humanity should pass through the stage of acquiring knowledge in this external way, but knowledge so gained is itself external. There is no realisation to-day of how differently men in the first Christian centuries looked back to the Mystery of Golgotha; how differently—in a way that became impossible later on—it was regarded by those who understood its import. The reason is that at the time of the Mystery of Golgotha, although the change I have described was beginning to take place, vestiges of ancient, instinctive clairvoyance still survived in certain individuals. They were no more than vestiges, it is true, but they enabled men, until the fourth century A.D., to look back to the Mystery of Golgotha in a quite different way from that which was possible later on. It is not without meaning that at that time—and some confirmation of this, although in very many respects wanting, can be found in the historical traditions emanating from the earliest Church Fathers and other Christian teachers—those who came forward as teachers valued more highly than any written traditions the fact that they had received information concerning Christ Jesus from direct eye-witnesses, or from those who had been pupils of the Apostles themselves or again pupils of pupils of the Apostles, and so on. This continued until the fourth century A.D., so that a living connection was still claimed for those who were teaching at that time. As I have said, by far the greater part of the historical records have been destroyed, but those who study attentively what is left, can still discover by these external means what value was placed upon the testimony: I have had a teacher, he too had a teacher ... until at the end of the line was an Apostle who had seen the Saviour face to face.

Even of this tradition a great deal has been lost. But still more has been lost of the genuine esoteric wisdom surviving during the first four centuries of Christendom thanks to the remaining vestiges of the old clairvoyant insight. External tradition had lost wellnigh everything that was known in those days about the Risen Christ, the Christ Who had passed through the Mystery of Golgotha and then, in a spirit-body, like the early teachers of primeval humanity, had taught certain chosen disciples after His Resurrection.³ In the story, for example, of Christ meeting the disciples who had gone out to seek Him there are indications in the New Testament—but scanty indications even there—of the significance of the teachings given by the Risen Christ to His disciples.⁴ And Paul himself regards his experience at Damascus as a teaching which, given by the Risen Christ, made the man Saul into Paul.

In those early times there was full realisation that Christ Jesus, the Risen One, had secrets of a very special kind to impart to men. The fact that later on they were unable to receive these communications was due entirely to their own human evolution. For it was necessary that man should begin to unfold those forces of soul which, later, were to operate in the exercise of human freedom and of the human intellect. Evidence of this is clear from the fifteenth century onwards, but its beginnings can be traced to the fourth century.

The question naturally arises: What was the content and substance of the teachings which could be given by the Risen Christ to His chosen disciples?—He had appeared to them in the same manner in which the divine Teachers had appeared to primeval humanity. But now, if I may so express it, He was able to tell them out of divine wisdom what He had experienced and other divine Beings had not. From His own divine vantage-point He was able to explain to them the mystery of birth and death. He was able to convey to them the knowledge that in the future there would arise in the men of earth a day-consciousness, unable to have direct perception of the immortal element in human life, a consciousness that is extinguished in sleep, so that in sleep too the immortal element is invisible even to the eyes of the soul.

But He was also able to make them aware that it is possible for the Mystery of Golgotha to be drawn into the field of man's understanding. He was able to make clear to them what I will try to express in the following words. They can only be feeble, stammering words because human language has no others to offer, but I will try to express it in these halting words:—

The human body,” He taught, “has gradually become so dense, the death-forces in it so powerful that, although man will now be able to develop his intellect and his own inner freedom, he can do this only in a life that definitely experiences death, a life into which death makes a marked incision, a life from which vision of the immortal soul is obliterated during waking consciousness. But,”—so Christ taught His initiated disciples,—“you can receive into your souls a certain wisdom. It is the wisdom which through the Mystery of Golgotha, my own being has made possible for you, something with which you your selves can be filled if only you can attain the insight that Christ came down from spheres beyond the earth to the men of earth; if only you can come to realise that here on the earth there is something which cannot be perceived by earthly means, but only by means higher than those of the earth; if you can behold the Mystery of Golgotha as a Divine Event set into earthly life; if you can apprehend that a god has passed through the Mystery of Golgotha. Through everything else that comes to fulfilment on earth you can acquire earthly wisdom, but in order to understand the significance of death to humanity it would avail you nothing. Earthly wisdom would suffice you only if you, like the men of earlier times, could feel no intense interest in death. But since you must needs be concerned with death, you must strengthen your perceptive faculty by drawing into it a force stronger than all earthly forces of perception, a force so strong that you can realise that in the Mystery of Golgotha there came to pass something to which all earthly laws of nature are inapplicable. If you can include in your beliefs only the laws of earthly nature, you will, it is true, be able to observe death, but you will never discover its significance for human life. But if you can attain the insight that the earth has now for the first time received its true meaning and purpose, that at this middle point of earth-evolution a Divine Event has taken place in the Mystery of Golgotha, an Event beyond the comprehension of earthly means of perception, then you are preparing a special power of wisdom.”

This power of wisdom is the same as the power of faith; it is a special power of Spirit-Wisdom, a power of faith born of wisdom. Strength of soul is expressed when a man says: “I believe! I know through faith what I can never know by earthly means. This is a stronger force in me than when I claim to have knowledge of what can be fathomed merely by earthly means.” A man is lacking, even were he to possess all the science known on earth, if his wisdom is able to embrace only what can be grasped by earthly means. To perceive the reality of the super-earthly within the earthly, a far greater inner activity must be unfolded.

Contemplation of the Mystery of Golgotha gives a stimulus to unfold such inner activity. And in ever new variations, this teaching that a god had lived through a human destiny and had thereby united Himself with the destiny of the earth—an experience hitherto unknown to the gods in their own realm—was proclaimed over and over again by the Risen Christ to His disciples. And it worked with stupendous power. Try to realise the power of it by thinking of the conditions prevailing to-day. Less is demanded of a man who can grasp what his thinking has extracted from earthly concepts and also out of the generally acknowledged, traditional tenets of religion than of one who is required to attain understanding of the fact that there were some among the gods who, until the Mystery of Golgotha, possessed no wisdom concerning birth and death and then for the first time acquired this wisdom for the salvation of mankind. To penetrate into the realm of divine wisdom needs a very definite strength. No particular strength is required to repeat from some catechism, ‘God is all-knowing, all-powerful, all-divine,’ and so forth. One needs only to use the prefix ‘all’ and there is the definition of the Divine—ready-made, but utterly nebulous. People do not muster the courage to-day to penetrate into the wisdom of the gods. But this must happen. The divine Beings themselves added this wisdom which the gods acquired through the fact that One from among them passed through human birth and human death.

That this secret should have been entrusted to Christ's first disciples after His Resurrection is a fact of supreme moment, and so was the sequel to it, that through this knowledge they were brought to realise clearly that man once possessed the power to behold and understand the eternal nature of his own soul. This understanding, this insight into the eternal nature of the human soul can never be acquired through brain-knowledge, that is, through the intellectual, cogitated knowledge which uses the brain as its instrument. It can never in any real sense be acquired unless, as in earlier times, nature comes to the help of man, through the kind of knowledge that may still be attained through a particular development of the human rhythmic system. Yoga achieved much while the old instinctive clairvoyance could still come to its aid, while the last possessors of instinctive clairvoyance were still practising yoga. But it is a long time since the modern Oriental, the Indian—about whom many Westerners weave such fantastic ideas to-day—has attained any real vision of the eternal essence of the human soul when he engages in his exercises. He lives for the most part in illusions, in that he has a fleeting experience belonging to some elemental reality of earthly life, and then reads into the experience something from his sacred books. Real and fundamental knowledge of the divine nature of the human soul has been possible for humanity only in two ways: either as primeval humanity attained it, or as man can again attain it to-day, in a much more spiritual way, through Intuitive cognition, through cognition which, rising to Imaginative knowledge, and then to knowledge through Inspiration, finally becomes Intuition.

Now during earthly life the thinking part of the soul has poured itself into the human nervous system; it has built up this plastic structure and in it no longer has a separate existence. In the rhythmic system it is only partially absorbed. We can say of this is that there remains here some possibility of independent thought-activity. But the really eternal element of the human soul is hidden in the metabolic system, in the system which, for earthly life, has the most material function of all. Outwardly it is indeed the most material, but just because of this, the spiritual remains separate from it. The spiritual is drawn into, absorbed by the other material parts of the organism, by the brain and the rhythmic system, and is no longer there independently. In the crude materiality, the spiritual is present in itself. But to use it, a man must be able to see, to perceive, by means of the crude outer materiality. This was a possibility in primeval humanity and, although it is not a condition to be striven after, it may still occur to-day in pathological states. It is known by very few, for example, that the secret of Nietzsche's style in Thus Spake Zarathustra lies in the fact that he imbibed certain poisonous substances which brought into play within him a particular rhythm, which is the distinctive style of this work. In Nietzsche, it was a definitely material substratum that was really doing the thinking. This, needless to say, is a pathological condition, although in a certain respect again there is a kind of grandeur in it. If we are to understand these things we must no longer have false ideas, either about them, or about Intuition and the like, which lie at the opposite pole. We must understand what it means that Nietzsche should have imbibed certain poisons—a procedure not to be imitated—which substances work in such a way that they lead to an etherisation, an etherealised mode of experience in the human organism. This irradiates the thinking and produces what we find in Thus Spake Zarathustra. Intuition, on the other hand, is able to perceive the spirit-and-soul as such, separated from matter. Nothing of a material nature is at work in Intuition as described in the books Knowledge of the Higher Worlds and Its Attainment or in An Outline of Occult Science. Here we have two opposite poles of spiritual knowledge.

But in the Mysteries into which Christ sent His message, it was still known that men once possessed a sublime knowledge born of the working of material substances, born of metabolism. No attempt was made to awaken the old matter-born knowledge of spirit-reality in the manner in which this had been done in primeval humanity, nor in the degenerate way subsequently pursued by hashish-eaters and others with similar habits in order to acquire, through the workings of matter, knowledge not otherwise accessible. An attempt was made in quite another way to awaken this matter-born knowledge, namely, by clothing the Mystery of Golgotha in ritual, in mantric formulae, above all in the whole structure of the Mystery as Revelation, Offering, Transubstantiation, Communion, in the administration of the sacrament of the Eucharist in bread and wine. It was not poisons, therefore, but the Lord's Supper, clothed in what arises from the mantric formulae of the Mass, and from its fourfold membering: Gospel, Offering, Transubstantiation, Communion. For the intention was that after the fourth part of the Mass, the Communion, actual communion among the faithful should take place, with the aim of giving an intimation, at least, that thereby a knowledge leading to what was once achieved instinctively by the old metabolism-born knowledge, must be re-acquired.

It is difficult for men to-day to form any conception of this metabolism-born knowledge, because they have no inkling of how much more a bird knows than a man—although not in the intellectual, abstract sense—how much more even a camel, an animal wholly given up to the process of metabolism, knows than a man. It is, of course, a dim knowledge, a dream-knowledge, for degeneration has entered to-day into what was contained in the metabolic process of primeval man. But on the basis of the earliest Christian teachings, the sacrament at the altar was conceived as a means of pointing to the need to re-acquire a knowledge of the eternal nature of the human soul.

At the time when the Risen Christ was teaching His initiated disciples it was beyond men's power to acquire such knowledge by themselves. It was taught them by Christ. And until the fourth century of Christendom this knowledge was in a certain sense still alive. Then it ossified in the Western Catholic Church, because, although the Mass was retained, the Church could no longer interpret it. The Mass, conceived merely as a continuation of the Lord's Supper described in the Bible, can obviously have no meaning unless meaning is imbued into it. The establishment of the Mass with its wonderful ritual, its reproduction of the four stages of the Mysteries, stems from the fact that the Risen Christ was also the Teacher of those who were able to receive these teachings in a higher, esoteric sense. In the centuries following there remained only an elementary kind of instruction about the Mystery of Golgotha. A faculty was developing in man whereby, to begin with, this knowledge concerning the Mystery of Golgotha was veiled, concealed. Men had first to become firmly rooted in what is connected with death. This is the stage of early medieval civilisation.

Traditions have been preserved. The rituals of many secret societies existing at the present time contain formulae which, for those who understand and recognise them, are unmistakably reminiscent of the teachings given by the Risen Christ to His initiated disciples. But the individuals who come together in all kinds of masonic and other secret societies do not understand what their ritual contains, have not the remotest inkling of it. It would be possible to learn a great deal from these rituals because they contain much wisdom, even if it be in dead letters,—but this does not happen. Now that mankind has passed through that period in evolution which as it were shed darkness over the Mystery of Golgotha, the time has come when human longings are reaching out for a deeper knowledge of the Mystery of Golgotha. And that longing can be satisfied only through spiritual science, only through the advent of a new knowledge which works in a spiritual way. The full significance for humanity of the Mystery of Golgotha will then again be acquired. Then men will again come to realise that the most important teachings of all were given, not by the Christ Who until the Mystery of Golgotha lived in a physical body, but by the Risen Christ after the Mystery of Golgotha. Men will acquire a new understanding for words of an Initiate such as Paul: “If Christ be not risen, then is your faith vain.” After the event at Damascus, Paul knew that everything depended upon grasping the reality of the Risen Christ, upon the power of the Risen Christ being united with the human being in such a way that he can affirm: “Not I, but Christ in me.”

It is an all too characteristic contrast to this that there should have arisen in the 19th century a kind of theology which has really no desire to know anything about the reality of the Risen Christ. It is also a significant symptom of our times that a tutor of theology in Basle—Overbeck, a friend of Nietzsche—should have written a book about the Christianity of modern theology, in which he sets out to prove that this modern theology is no longer Christian. He concedes that there may still be a great deal in the world that is Christian, but he declares that the theology taught by Christian theologians is not Christian. That, in effect, is the view of Overbeck, himself a Christian theologian. And this view is brilliantly substantiated in his book. In respect of the understanding of the Mystery of Golgotha, mankind has come to a point where those officially appointed by their Church to tell men something of the Mystery of Golgotha are least of all capable of doing so. As a result of this there is springing up the human longing to learn something about the need for Christ that every individual may experience in his heart.

I have often made it evident that Anthroposophy has many services to render to humanity to-day. One significant service will be that rendered to the religious life.—This is in no sense the founding of a new religion. With the Event of a god passing through the human destiny of birth and death, the earth received its meaning and purpose in such completeness that this Event can never be surpassed. To one who understands the nature of its founding it is quite evident that there can be no question of inaugurating a new religion after Christianity. To believe such a thing possible would be to have a false idea of Christianity. But as men themselves make strides in super-sensible knowledge, the Mystery of Golgotha, and together with it the Christ Being Himself, will be more and more deeply understood. Anthroposophy would fain contribute to this understanding what perhaps it alone, at the present time, is able to contribute. For it is hardly possible anywhere else to hear about the divine Teachers of primeval humanity who spoke of all things, save only of birth and death—of which they had had no experience—and about that Teacher Who appeared to His initiated disciples in the same manner as that in which the divine primeval Teachers had appeared, but Whose momentous teachings included the crucial one of how a god shared the human destiny of birth and death. This revelation was intended to give men the power to regard death—which from that time must inevitably be a matter of concern to them—in such a way that they would realise: “Death indeed there is, but the soul is beyond its reach! The fact that men can assert this is due to the Mystery of Golgotha.”

Paul knew that if the Mystery of Golgotha had not taken place, if Christ had not risen, the soul would be involved in the destiny of the body, that is to say in the dispersion of the elements of the body into the elements of the earth. Had Christ not risen, had he not united Himself with earthly forces, the human soul would unite with the body between birth and death in such a way that the soul would be united, too, with all the molecules which become part of the earth through cremation or decomposition. It would have come about that at the end of earth-evolution, human souls would go the way of earthly matter. But in that Christ has passed through the Mystery of Golgotha, He wrests this fate away from the human soul. The earth will go her way in the universe, but just as the human soul can emerge from the single human body, so will all human souls be able to free themselves from the earth and go forward to a new cosmic existence. Christ is thus intimately united with earth-existence. But the union can be understood only if the mystery is approached in the way indicated.

To one or another the thought may occur: “What, then, of those who cannot believe in Christ?” Here let me give you reassurance. Christ died for all men, for those, too, who to-day cannot unite with Him. The Mystery of Golgotha is an objective fact, unaffected by human knowledge. Human knowledge, however, strengthens the inner forces of the soul. All the means, therefore, at the disposal of human knowledge, human feelings, and human will, must be applied, in order that in the further course of earth-evolution the presence of Christ in this earth-evolution shall be an experienced reality, through direct knowledge.

• 1. See also: Exoteric and Esoteric Christianity. Lecture given at Dornach, 22nd April, 1922. Anthroposophical Publishing Company.
• 2. Cp. Epistle to the Hebrews II, 14, 15.
• 3. “Not baptism alone sets us free, but knowledge (Gnosis): who we are, what we have become, where we were, whither we have sunk, whither we hasten; whence we are redeemed, what is birth, and what is re-birth.”
  Fragment from the Eastern School of Valentinus, copied by his pupil Theodotus.
• 4. See Acts, I, 3.

If we are to continue in the right way today, we must consider something of the nature of the human being and how human beings are part of historical evolution. First of all we consider the fact that human beings have the power, or the gift, of the intellect. What does this mean? It means that we are able to form ideas. For the moment we need not reflect on where these ideas come from. The life of thought is with us wherever we are in waking consciousness. And we also feel, for instance, that when we walk, stand or do anything else, we are guided by our thoughts, by something which exists first of all in the mind. Later on we shall discuss if this really is the case. For the moment I merely want to establish what fills the conscious mind in everyday life. It is our thoughts. But when it comes to the world of thought as such, the matter is really quite different. And we shall not understand how human beings really relate to their thoughts unless we first consider the true nature of the world of thought.

In reality we are always, wherever we are—whether sitting, standing or lying down—not only in the world of air and light and so on, but also in a world of surging thoughts. You will find it easiest to get an idea of this if you look at it like this: When you walk on earth as an ordinary physical human being you are also a breathing human being, walking in a space filled with air. And in more or less the same way you move in a space filled with thoughts. Thought-substance fills the space around you. It is not a vague ocean of thoughts, nor the kind of nebulous ether people sometimes like to imagine. No, this thought-substance is actually what we call the elemental world. When we speak of entities which are part of the elemental world in the widest sense of the word, they consist of thought-substance, actual thought-substance. There is, however, a difference between the thoughts flitting around out there, which really are living entities, and the thoughts we have in our minds. I have spoken of this difference on a number of occasions. In my book due to be published shortly, and which I mentioned yesterday,¹ you will find further references to this difference.

You may well ask yourself: If there is such an elemental principle out there in thought-space and if I, too, have thoughts in my head—what is the relationship between the two? To get the right idea of how your own thoughts relate to the thought-entities out there you have to visualize the difference between a human corpse which has been left behind when someone has died and a living person who is walking about. The kind of thoughts you have to consider in this respect are the kind you gain from the world you perceive with the senses when in waking consciousness. Our own thoughts are actually thought-corpses. This is the essential point. The thoughts coming from the world we perceive with the senses and drag around with us when in waking consciousness are thought-corpses—thoughts that have been killed. Outside us they are alive, which is the difference.

We are part of the elemental world of thought in so far as we kill its living thoughts when we develop ideas on the basis of what our senses have perceived in the world around us. Our thinking consists in having those corpses of thoughts inside us, and this makes our thoughts abstract. We have abstract thoughts because we kill living thoughts. It is really true that in our state of consciousness we walk around bearing thought corpses which we call our thoughts and ideas. This is the reality.

The living thoughts in the outside world are certainly not unrelated to us; there is a living relationship. I can demonstrate this to you, but do not be frightened by the grotesque nature of this unaccustomed idea. Imagine you are lying in bed and it is morning. You can get up in two different ways. Ordinarily, you are not aware of the difference between them because you are not in the habit of making the distinction, and anyway you do not pay attention to this particular moment of getting up. Nevertheless, you can get up out of habit, without thinking about it, or you can actually produce the thought: I am now going to get up. There are people, however, who get themselves up out of sheer habit, and yet there is just a touch of the idea: I am going to get up now. To repeat, many people do not make the distinction, but it can be made in the abstract, and the difference is enormous. If you get up without giving it a thought, out of sheer habit and training, you are following impulses given by the Spirits of Form, the Elohim, when they created human beings as dwellers on earth at the beginning of earth evolution. So you see, if you switch off your own thinking and always get up like a machine, you are not getting up without thought having gone into it, but it is not your own thought. The form of movement involved in getting up involves thoughts—objective, not subjective, inner thoughts; these are not your thoughts but those of the Spirits of Form.

If you were a terribly lazy person who really did not want to get up at all, if it really was not in your nature to get up and you would only get up on reflection, against your nature, out of purely subjective thought, you'd be following ahrimanic tendencies; you would be following only your head, and therefore Ahriman. As I said, the distinction is not made in ordinary life. And everything else we do is really done in the same way as our getting up. Human beings truly are made up of two entities which can be outwardly distinguished as the head and the rest of the body. The human head is an extraordinarily significant instrument and much older than the rest of the body. The construction of the human head is such—I spoke about this last year²—that the basic shape arose during Moon evolution, though the head has, in fact, come down through Saturn, Sun and Moon evolution. Humans would look quite different if they still had the shape they had during Moon evolution.

In very general terms we might say people would look like spectres, with only the form of the head emerging somewhat more clearly, which was the original intent. The rest of the body was not meant to be as visible as it is now. These things have to be considered, otherwise we cannot really understand human evolution on earth. The rest of the body was meant to be purely elemental by nature. In the head, everything would come into effect which has come down as Moon existence transformed by earth; let us call it ‘a’. But this inherited Moon existence transformed by earth is the actual human being, for the human being is really a head with only a very insignificant attachment.

The rest of the human being—let us call it ‘b’ and to begin with let us simply consider it to be this elemental, airy principle—is a manifestation of the higher hierarchies, from the Spirits of Form downwards. The right and only way of seeing the human being is to realize that everything shown here as ‘b’ has been created by the cosmic hierarchies. The human being which has evolved from the time of Saturn emerged against the background of the cosmic hierarchies. If you visualize the essential nature of the parts of the human being which are not head—you must think of it as all spirit, or at least all air—then you have the body of cosmic hierarchies (drawing on the board).

However, luciferic seduction entered into the whole process of evolution. The outcome was that this whole, more elemental, body condensed to become the rest of the human body, which of course also had an effect on the head. This will give you an idea of the true nature of the human being. Apart from the head, which is their own, having come from earlier evolution, human beings would be an outward manifestation of the Elohim if their bodies had not become sensuous flesh. It is entirely due to the temptations of Lucifer that this outward manifestation of the Elohim has condensed to become flesh.

Something very strange has arisen as a result, an important secret to which I have referred a number of times. What has happened is that the human being has become the image of the gods in the very organs which are normally called the organs of his lower nature. This image of the gods has been debased in human beings as they are on earth. The highest principle in human beings, the spiritual principle coming from the cosmos, has become their lower nature. Please, do not forget that this is an important secret of human nature. Our lower nature, which is due to Lucifer's influence, was actually destined to be our higher nature. This is the contradictory element in human nature. Rightly understood, it will solve countless riddles in the world and in life.

We are thus able to say: In the course of human evolution man has, thanks to the luciferic element, made the part of him that should be constantly emerging from the cosmos into his lower nature. Many historical phenomena will find their explanation if you consider that this was known to the leaders of the ancient Mysteries, people who were not as facetious, cynical and narrow-minded as people are today. Certain symbols taken from the lower nature and used in the past, symbols that today are merely seen as sexual symbols, are explained by the fact that the priests who used them in the ancient Mysteries did so in order to give expression to the higher reality of the lower nature of man.

You can see how sensitive we have to be in dealing with these things if we are not to be facetious. Modern people slip easily into facetiousness, because they cannot even imagine that there is more to human beings than mere sensuality—which, in fact, is the luciferic element in our higher nature. Thus historical symbols are easily given entirely the wrong interpretation. It takes some nobility of spirit not to interpret the old symbols in a lower sense, even though they often can be interpreted in that way.

With this, you will also begin to realize that if thoughts from the elemental world come to us—they are living thoughts, not abstract, dead ones that come from the head—they must be coming out of the whole human being. Mere reflection will not achieve this. Today the idea is that we only arrive at our thoughts by reflection. Today the idea is: If human beings will just reflect, they can think about anything, providing the things they want to think about are accessible. This is nonsense, however. The truth is that the human race is in a process of evolution, and the thoughts developed by Copernicus, for example, or Galileo, at a particular time could not be reached by mere reflection before that time. You see, people fabricate the thoughts they have in their heads. But when a thought which marks a real change arises in world history, this thought is given by the gods and through the whole human being. It flows through the human being, overcoming the luciferic element, and only reaches the head out of the whole human being. I think this is something you can understand. In certain ages, particular thoughts just have to be waited for and expected; then human beings are not merely reflecting, nor is something conveyed through their eyes or ears, but inspiration comes from the world of the hierarchies and it comes through the whole essential human being, which is the image of the hierarchies.

If you consider this, some of the things I said yesterday can also tell you great deal. In the present age, from the fifth post-Atlantean age, we are living much more inwardly than before—in ancient Greek times, for example, when the outer environment provided much more that was spiritual. This inwardness of life relates to the process in which thoughts come up through the whole human being. In earlier times, in the fourth post-Atlantean age, the relationship between human beings and the gods was much more of an exterior thing; today it has become much more intimate. Human beings are always associating with the gods; their heads do not normally know anything about this, however, because they only hold human thoughts, or rather the corpses of thoughts.

Human beings always associate with the gods as whole human beings, and this association is more intimate today than it was in the past. Even the nature of clairvoyance is such that the relationship to the gods and to disembodied spirits is altogether different from what it was before. When a human soul associates with spirits or with the dead, the association is a very subtle one. It is more or less similar to the way in which our own thoughts associate with our own will in the soul. It is very intimate, and this intimacy belongs to the present age. It corresponds to the essential nature of human beings here on earth and also to that of the dead, of those who are going through the gate of death to enter the world of the spirit at this time. This intimate association has become possible because in some ways the relationship between man and cosmos has changed. If the relationship which some human beings have to the world of the spirit comes to conscious awareness, it shows itself to be a much more intimate one, even today, than it was before.

Certain abilities had to be lost, so that this intimate association with the gods could develop. During the times of ancient Greece and Rome and after, right into the Middle Ages, people still had direct perception of spiritual elements in the world around them; as I said, they did not merely see physical colours in the way we do today, or hear physical sounds, but perceived spiritual elements in colours and sounds. They were also able to use the element which for us has turned into chaotic dreams as a means of entering into the world of the spirit and they did so in a way that was much less subtle than is possible today. It was relatively easy to approach the Spirits and the dead in the past. Today our ordinary dreams no longer have the same quality, though this did continue well into the Middle Ages. Some people still had it for a long time afterwards. Those earlier people also perceived as in a dream all that happened around them in the elemental thought-world of which I have spoken. They were not yet cut off from that surrounding world, and their own essential nature still extended into it. People were aware of this and acted and behaved accordingly.

Today these things are, of course, considered to be an old superstition. Yet when something significant occurs in connection with this ‘old superstition’, modern science does not know what to do with it. Let me give you just one example: Cimon, a well-known historical figure, had a friend called Astyphilos who knew how to interpret dreams. Astyphilos was able to interpret dreams intellectually. When Cimon had dreamed of a vicious, yapping dog before the Egyptian campaign, Astyphilos forecast his death, saying: ‘You have dreamt of a vicious, yapping dog; you will die in this campaign.’ The story was told by Horace.³

A modern sage who has written about dreams, though in materialistic terms, does of course believe that Cimon had an ordinary dream and Astyphilos was a mountebank who interpreted dreams. Yet he also makes a strange comment: ‘Chance willed it, however, that his prophesy came true.’ I could show you books which give irrefutable evidence of prophesies which have come true,⁴ but people will say: ‘Chance willed it.’ This is one of many examples. People imagine that the inner life has always been the same as it is today and that there has been no development in the inner life of man.

Thus the outer senses perceived more of the spiritual, and at the same time the relationship with the surrounding elemental thought-world was, in a way, based more on images. Dreams still had the quality of images which pointed to the future. Just as memory relates to the past, so the images pointed to the future, though not in the same way, of course. The constitution of the human soul was therefore entirely different in the past. Blurred dream images came into everyday sensory perception, images which nevertheless related to real happenings in the elemental world. We might put it like this: The physical world of sensory perception had not yet condensed and become solid and mineral in quality. Everywhere colour and sound still sparkled with spiritual qualities. At the same time people still had the ability to live in waking dreams, and these were reality in the elemental, objective world of thought. Then humanity was deprived of this relationship with the outside world in order to establish and strengthen human freedom; the inner life became more intimate in the way I have described.

There is something we must consider which is most important. We can use the powers of the normal intellect to reflect on the phenomena belonging to the world of nature, but we cannot use this intellect to reflect on social phenomena. People believe that the way of thinking which enables them to reflect on the events of the physical world can also be used to establish social laws and political impulses. They are actually doing so now, but the laws and impulses are of correspondingly poor quality. The kind of thing you find in Roman history, and you would also find it in later history if it had not all been turned into romance—for instance, that Numa Pompilius took his inspiration from a nymph called Egeria in certain matters of state⁵—indicates that in those days people appealed to the gods when matters of state had to be dealt with. They would not have thought it possible to create political structures merely by thinking about them. Today the idea is that individuals are not able to do this, but if you multiply the individual by so and so many times, then it can be done. So if you have a modern democracy and an enlightened parliament, three hundred heads are able to achieve by reflection what a single head cannot do, of course. This goes against one of Rosegger's statements which I have quoted a number of times: ‘One's a human being; if there are several, you've people; if you have lots of them, they're beasts!’⁶—but surely it is not what you would do in practice! And just imagine what the whole enlightened modern world would say if news were to get around—not in the old form but in a new one—that Woodrow Wilson had taken his inspiration for some decree or other from a nymph.

These things have changed, even if they are not exactly more intelligent. It will, of course, be difficult to grasp, but it is something we have to realize, that real and appropriate ideas concerning social structures will only come when people appeal again to the spirit. They are not forced to do so, and the form will be different, but this appeal to the spirit must be made again. Otherwise, everything people produce by way of political principles, social structures and ideas will be mere nothingness. There has to be living awareness of the fact that we live in the world of elemental thought and have to take our inspiration from it.

People are still able to laugh about such things today. But humanity will have to struggle through pain and suffering to gain awareness of inspiration in the creative sphere of the social order. Here we have an even more subtle indication of something that will become more and more necessary for humanity.

People will have to realize that they must now prepare themselves to make a connection again with the world of the spirit, so that they may bring into the kingdom of this world a kingdom which is not of this world but is present everywhere in the kingdom of this world. Only then will salvation come for a social sphere where chaos now reigns.

It will, however, be necessary for people to overcome the unease and reluctance they feel about concerning themselves with the intimate relationship between man and world. In the more important fields of human activity, people will have to go more deeply into the nature of this relationship as it was in the fourth post-Atlantean age. This will give them the necessary orientation so that they can really see how human beings related differently to the world around them than they do now. It is possible to study this, but we must overcome this mythology—mythology in the bad sense—we call the study of history today. We need to consider historical reality, going back at least as far as the Mystery of Golgotha, and this will be possible if the study of external history is enriched by the study of spiritual science. People will simply have to make the effort to enter into a study of spiritual science. The whole way of thinking, of course, is such nowadays that people often feel everything to be utterly grotesque when they begin to enter into the world of the spirit; people instinctively think that things will look just the same there as they do in the physical world. All they are prepared to accept is that they will find a more refined, subtle form of this world, and they fail to understand that they will find it completely different, so much so that even the smallest detail will come as a surprise.

Let us assume a modern philosopher, your normal kind of university professor, were to have some kind of Inspiration⁷—it would be a small miracle, but let us assume such a miracle were to happen—so that for five minutes he were in a position to ask the world of the spirit if he was a true philosopher with a true inner vocation. What do you think the answer would be? He would be given an image; this would be the right answer, only it would need to be correctly interpreted. This is really true; I am telling you something which has happened innumerable times. The answer would be that the philosopher is given ass's ears. And the interpretation of this would be: ‘I am indeed a real philosopher.’ This is not a joke. The point is that some ideas mean one thing in the physical world and exactly the opposite in the spiritual world. In the physical world it is not a distinction to have ass's ears; in the spiritual world, having ass's ears as an image is worth much, much more than the highest distinction ever awarded to a professor of philosophy. But imagine someone who is only used to the physical world and who suddenly—as I said, by a miracle—becomes clairvoyant and sees himself wearing ass's ears. He would think he was being made a fool of, that he was being taken in. And he would immediately call this an illusion. Things are different in the world of the spirit, down to the last detail, and it is necessary to translate everything we meet there, in order to find the right correspondence and interpretation in the physical world. I was not simply telling a joke when I spoke of those ass's ears. If you read the writings of ancient times you will find the dreams dreamt by philosophers to convince them of their inner vocation. The dream I have described is quite typical of that kind of thing. Philosophers had to see themselves with ass's ears to be convinced of their vocation.

People will inevitably be surprised and taken aback when they want to get acquainted again with the specific nature of the spiritual world. Reading The Chymical Wedding of Christian Rosenkreutz Anno 1459,⁸ you will sometimes feel that the grotesque things said in it are enough to make you laugh. Yet they are deeply significant, for the path to which the work refers should not be considered in a sentimental way, but with a certain superior humour.

As I have said, later times also have events analogous to Numa Pompilius receiving instruction from Egeria. These things are no longer made known, which is, of course, the reason why history has become mere conventional fiction. Consider, it was as late as the end of the sixteenth and beginning of the seventeenth century when Jacob Boehme⁹ had his profound Intuitions; truly great, tremendous grand visions which contained Intuitions from an earlier time. His followers included many people who lived in later times. One of the last to be consciously a follower of Jacob Boehme was Saint-Martin.¹⁰ He based himself entirely on Jacob Boehme, especially in his book Des erreurs et de la vrit, though it is a somewhat dematerialized Boehme. Still, he had enough of what had come through from older times to realize: If one wants to have ideas concerning social structures, if one wants to have real, effective political ideas, these must not merely be thought up, they must have come from the spiritual world. In his book, Saint-Martin presents not merely ideas concerning the world of nature and its progress, and of history and its progress, but also quite specific political ideas. Today, when states are the only kind of political structure, one would call them ideas on the political state. His discussions do, however, include one idea of special significance, and it is characteristic that this is in the forefront of his political ideas. Saint-Martin refers to ‘original human adultery’, which he says took place at a time when sexual relations did not yet exist between male and female on earth. He is therefore not referring to adultery in the usual sense. He means something quite different, something he keeps deeply veiled, and to which The Bible refers with the words: ‘The sons of the gods saw how beautiful these daughters were and they took for themselves such women as they chose.’¹¹ This event brought chaos to the world of Atlantis; there is also a mysterious connection between this and the way in which human beings had made their elemental spiritual nature sensual. All one can do is hint at the event which Saint-Martin calls ‘original adultery’; he, too, was merely hinting at it.

It is evident that Saint-Martin realized that to consider politics, one must not merely take account of outer human situations, as people do today, but find a way of going back to earlier times when one had to go beyond the world of the senses and into the world of the spirit if one wanted to know anything about the human being. The principles of political thinking must be evolved out of the world of the spirit. Saint-Martin still knew this at the end of the eighteenth century—he only died in 1804, and what he said in Des erreurs et de la vrit has also been translated into German. It is not without interest to say this, because a certain cleric who is against we who want to serve the life of the spirit here in Dornach—he lives quite near to here¹²—has said that in the face of all this folly people should remember plain, simple Matthias Claudius, and he quoted a verse by Claudius in his support.¹³ It was Matthias Claudius, however, who translated Saint-Martin's Des erreurs et de la vrit in order to make the spiritual science of that time accessible to his people. The gentleman in question therefore demonstrated his colossal ignorance where Matthias Claudius is concerned, quite apart from the fact that he quoted only one verse; if he had quoted the preceding verse he would have contradicted himself. Still, he was satisfied with the one verse which he thought suited his purpose, which was to quote something against anthroposophy.

As late as the eighteenth century, Saint-Martin knew that if we are to have fruitful political ideas there has to be a bridge between human thoughts and the spiritual influences which come from higher worlds. No previous century has been as godforsaken, really, as the nineteenth century and the beginning of the twentieth century. It is important to realize this. Nor was any earlier century so vain and so proud of being godforsaken. Still, if people were to read about the statesmanship advocated by Saint-Martin—I think all those clever people who now get together and want to guide the destinies of the world would feel their stomachs turn. For it is the tendency today to get to know as little as possible about the real world around us. It is, of course, possible to erase from our minds the thoughts which come from the living spirit, and we can decide to work only with thought-corpses. People's actions do not relate to this, however, but become part of a web of living thought. And when people with thought-corpses refuse to enter into those living thoughts, the outcome will be chaos. This chaos has to be overcome, which calls for the clear insights of which I have spoken before, as well as in these lectures. It does, however, require a complete change of direction from what is considered to be right today and the absolute ideal.

Above all, this change of direction will have to come soon. And it would be best if it were to come right now and be as widespread as possible in the field where educators are appointed for both young and old. There is no other field where humanity has entered as deeply into materialism as it has in education.

Let me conclude by presenting a thought which will be occupying us in the days ahead, for it is very interesting and very important for all humanity. I would like to present it in such a way, however, that you will be able to turn it over in your own inner mind for a few days. You will then be better prepared to consider this thought.

The children who are born today—we must consider them in the knowledge that the outer form is withering and splitting up, as I have shown in these days. But deep inside is the true human being. This no longer comes to outward expression in the way it did until the fifteenth century. We will have to get more and more used to the thought that, especially in the case of children, the inward human being cannot be fully revealed by the way people present themselves, nor by the way they think and the gestures they make. In many respects these children are something quite different from what comes to outward expression. We even know extreme cases. Children may appear to be the worst of rascals and yet there is so much good in them that they will later be the most valuable of human beings. But you will also find many children who are very good and not the least bit bad, never putting a finger in their mouths nor thumbing their noses at people. They will study well, perhaps be good bank managers one day, or good schoolteachers according to present-day ideas, and indeed good lawyers. But—forgive these harsh words—they will not be good people, because they cannot achieve inner harmony between themselves and the true world around them. It is specifically in the field of education and training where the principle must be established that people are very different inside today from what they appear to be. It will therefore be necessary in future to appoint teachers on entirely different principles. To be able to see into something which is inside and does not come to expression on the outside requires something of a prophetic gift. Examinations for prospective teachers must therefore be organized in such a way that candidates with intuitive and prophetic gifts do particularly well. Candidates who do not have such gifts must be made to fail their exams, however great their knowledge.

The last thing we do today is to consider the prophetic gifts of people who are to become teachers. We still have a long way to go with regard to many things that will have to be done. Yet the course of human evolution will eventually force people to accept such principles. Many of the materialists of our age would, of course, consider it a crazy notion to say that teachers should be prophets. But it will not be for ever. Humanity will be forced to recognize these things.

• 1. Riddles of the Soul. See Note 1 of lecture 5.
• 2. In a lecture given in Dornach on 21 October 1916, for example. (GA 171. Not available in English.)
• 3. Plutarch also teils the story in his Life of Cimon.
• 4. For example, Rudolf Steiner's library in Dornach includes a book by Max Kernmerich called Prophezeiungen, alter Aberglaube oder neue Wahrheit (translates as: “Prophesies, an old superstition or a new truth”), Munich 1911; it includes prophesies which have since come true.
• 5. Numa Pompilius (probably 715–673 BC) succeeded Romulus as King of Rome. See Livy's History of Rome, Book 1, Chapter 19.
• 6. Peter Rosegger (1843–1918), Austrian poet and novelist. Some of his works were in the Styrian dialect, which also applies to the quoted sentences.
• 7. Rudolf Steiner generally made careful distinction between ‘imagination’ in the ordinary sense, using the ordinary German terms for this, and ‘Imagination’ as the ability to see images of spiritual realities, which is generally achieved in the course of initiation. The same applies to the terms ‘Intuition’ and ‘Inspiration’. The three should be treated as technical terms in the field of anthroposophy. The convention in English versions of his works has become to use capitals for the higher faculties described by these words.
  
  In this text, capital first letters are put where Steiner is using them as technical terms.
• 8. See Note 3, lecture 3.
• 9. See Note 2, lecture 3.
• 10. Louis Claude de Saint-Martin (1743–1803) took up German at the age of 49 so that he might translate Jacob Boehme's writings into French. His Des erreurs et de la vrit ou les hommes rappels au principe universel de la science par un Ph(ilosophe) inc(onnu) of 1775 was translated into German by Matthias Claudius in 1782. A new edition of the translation was published by Der Kommende Tag in Stuttgart in 1925.
• 11. Genesis 6:2. Revised English Bible.
• 12. This was the parish priest at Arlesheim, which is next to Dornach. For further details see Necessity and Freedom (GA 166), translated by P. Wehrte, the lecture given in Berlin on 25 January 1916, Anthroposophic Press N.Y.; and ‘Things of the Present and of the Past in the Spirit of Man’ (GA 167), MS translation C42, Rudolf Steiner House Library, London.
• 13. Matthias Claudius (1740–1815), German poet and writer. The ‘verses’ in question are the third and fourth verses of his evening hymn Der Mond ist aufgegangen.

We were able to close our considerations yesterday by touching on the attitude of the individual toward what we may call the description of the super-sensible world and all that arises from the researches, observations and experiences of initiation. Attention was drawn to how easily the opinion may be formed that value and significance for the life of the soul can only result from the experiences of initiation in one who has made the first steps on that path and is therefore able, through his own vision, to penetrate into the experience and observation of higher worlds. It has, however, often been emphasised that this is not so. It is true that one can see, observe, discover and explore what takes place in the higher worlds, but only if one has so transformed one's own soul as to be able to look into those worlds. As we said yesterday, they are indeed quite different from the world of sensory existence, though they are connected with it in various respects and are to be regarded essentially as its foundation.

On the other hand, in what concerns the understanding of these other worlds, you would not be judging correctly if you affirmed that, in order to comprehend, grasp and receive what can be given by those who have taken the first or further steps toward initiation, you had necessarily to experience it yourself. On the contrary, it must be emphasised repeatedly that any man who devotes himself without prejudice to what is vouched for by actual spiritual investigators in super-sensible worlds, any man who will accept their descriptions, experiences and communications without prejudice, letting his unbiased judgement and active understanding hold the field, will really be able to grasp all that he is offered. In the life of the senses it is quite different. We are perfectly justified in saying that there is hardly anyone who could glean an idea of the Sistine Madonna, or of an unknown, distant landscape simply from a description. If you have a lively imagination, you may be able to form some sort of picture from a description, but it is still true to say that only he who can see for himself, can grasp things in sensory existence. So that in this existence understanding must come after seeing. That is by no means the case in higher worlds. Those who seek there, can draw out that for which they seek, put it into the forms and concepts of human ideas, and thus give it to the world. Of course, men may be entangled in materialistic or other dogmas, or they may have no will whatever to give themselves open-mindedly to what is being imparted; in that case it will not be understood. Or it may not be a man's own fault that he cannot understand it because his life and education may not hitherto have given him the facility for open-mindedly receiving these things. But anyone who is in a position to devote himself to these things without prejudice and can gather up all that comes to him by way of sound understanding and sound judgement will at length say, “However incredible these things at first appear, it is just this healthy, comprehensive, all-round thinking that leads to the understanding of them, even though one is quite incapable of seeing anything of the higher worlds.”

As I have been able to tell you in the last few days, anyone who attains to visions of the higher worlds bears images within him of his own inner life and is at first guided by what is in those images. It is the same with the understanding of things in the super-sensible world. Understanding precedes seeing, is in no way influenced by it, nor does it exercise any influence over it. Previous understanding need not in the least affect what brings man to a vision of what is completely unprejudiced and in accordance with truth. On the contrary, previous understanding and grasping of these things with all-round powers of judgement (to which, it must be admitted, there is little inclination among people nowadays) prepare the heart and soul to enter in the appropriate way into the power of vision. Thus, we must continually repeat that true occultism, true science of the spirit with sincere and earnest intention, will never draw back before the demand that we should dispassionately grasp and understand what is said, that we should try to penetrate it with sound human understanding and with powers of judgement that flow freely into every sphere. We shall then find it possible.

A good deal about these matters will be found in my book, A Road to Self Knowledge, where much that is complementary to these lectures is contained. But special mention should be made of how something significant can contribute to the purification and cleansing of the soul when the effort is made by those who seek the way of the science of the spirit out of the darkness of life. Above all, mention should be made of how to understand things and to grasp them objectively with what every man, if only he is willing, can have at his disposal in his sound power of judgement. By this way of sound understanding, by this refusal of all authority and all authorised belief, we gain special light when we come to certain refinements in occult observation.

From the whole spirit and meaning of these lectures, it will have appeared that, as the steps are taken toward initiation, it becomes increasingly a matter of each man being independent, as regards his experience, of everything for which his physical body can serve him as an instrument. He must learn to experience in his higher bodies, in his etheric body, in his astral body, and also in what may be called his ego or thought body. The essential thing at every stage of initiation is this making oneself capable of perceiving in the higher bodies. In this connection, however, it is necessary for a man to do something in order to free himself of his physical sensory body. He must consciously divest himself, strip himself of everything that binds him to the world insofar as in this linking, this binding, the physical body lends itself as a tool.

This, of course, is not possible for everyone, especially in an age as materialistic as this. It is least of all possible for those who today give their opinion about the riddles and phenomena of the universe, those who by the present, peculiar methods of education, are brought up to the belief that already in earliest youth it is possible to attain—not merely to try to do so—considered judgement about world phenomena. Why is it that so much harm is done in the world nowadays by judgements born purely out of passion and emotion? When we look through what appears in print in the world, we see that the book trade is flooded with the most immature productions arising simply out of sympathies and antipathies. Why is this? It may also be asked, “Were there not in former times, too, men who out of the darkness of life confronted the results of super-sensible investigation with hatred and aversion even as today? Were there not men of darkness such as the materialists of today, who availed themselves of every possible method that hatred, ignorance and darkness could suggest?” The answer is that there were always such men, but they never worked in the way they work today. And why? Sometimes we have to pause and make note of such things in our conscience. There have been men who have hated the world and all unprejudiced penetration into higher worlds because this may sometimes bring to light most uncomfortable facts. But such men in the past could often neither read nor write. Their level of education fell short of reading and writing. Those holding such opinions today are able by means of education to read and write, and the public at large has no power of discriminating between the various things that appear in the press nor do they know how to appreciate them at their proper value. There is not much will to develop discrimination so as to come to the realisation that, in this age, there is need for the sifting and purifying intervention of a movement that combines occultism with the science of the spirit.

Men have many difficult things to learn. Simply from the facts revealed by higher worlds, there is much to be learned. For instance, it will have to be learned that even when, through partial schooling or preparation of the soul organism or other organisms, one does penetrate into higher worlds, even then it may be possible for a good deal to remain in respect of the bond with the external world that arises by way of the physical senses. Once the boundary that is so firmly drawn between the life of the senses and spiritual life is crossed by the spiritual seer, all that still remains of certain justifiable weaknesses in sensory existence when experienced in higher spiritual vision enwraps him in darkness, in maya. Only by incessantly taking ourselves to task during the period when we are seeing into the spiritual world can we, as a being there, completely shut out all that we must necessarily have in sensory existence. Only by making sure that during spiritual vision there will be no interplay of what surrounds us in the sensory world shall we be able to see, unadulterated and free of illusion, the spiritual, super-sensible world.

Without alluding to anything in particular, let us take a definite case. Say that someone wishing to pass through the stages of initiation, or having already done so, has a personal relation to someone else based on immediate personal feeling and emotion. Let us suppose that this relation of a spiritual seer, who is about to be initiated or has already made steps toward initiation, is a definite personal relation between two human beings based on mutual attraction such as is awakened in the life of the senses, possibly out of confiding love, so that—and I mean this in a higher sense there is physical interplay between the two. Let us assume something of the kind to be present, and the one who was a spiritual seer was wishing to make investigations about the person toward whom he felt thus attracted during sensory existence. Let us also suppose him to be unable to rid himself of all this love formed in sensory existence for the person in question. It would then be practically impossible for him to learn the truth about the super-sensible being of such a personality. Oh, it is indeed necessary, however much one may love, however close a personal attachment one may feel in sensory existence, to try perseveringly to cast it all aside when trying to observe the super-sensible. It may be that one feels a personal attraction such as this, and does not free oneself from the kind of fondness for the said personality that one would have in sensory existence. Then, before the eyes of the spiritual seer, pictures of the past and future of this personality will appear, for instance, that must unavoidably be false. Complete illusion may ensue. Therefore, anyone having a serious sense of responsibility in face of what is given from the realm of spiritual wisdom cannot be too careful when revealing to the world anything that happens in his own immediate circle, in the circle of those with whom he is familiar. When there are indications of any occult results relating to what concerns the immediate personal circle of the investigator, it is always a safe rule to regard them as in the highest degree doubtful.

This is not said with reference to any particular fact. It is merely said because for every occultist it is an objective fact. With this are connected, however, things that play throughout into higher spheres, one might say. With this is connected the fact that anyone wishing to make investigations into super-sensible worlds is little adapted to get a basic conception of the right kind in relation to religious questions, if with his prejudices and personal feelings he is attached to any particular religious community, if he is more attached to one religious community than to another, or is indeed a propagandist of any religious community. One who has a leaning toward personally prompted propaganda cannot also be an objective occultist! This is a statement that must indeed be made with all severity. There are conditions that we may be allowed to bring into relation with our karma of Western culture. In a certain sense these make it not too difficult for a westerner, when he has made himself a little familiar with the basic demands of super-sensible life, to form an objective judgement as to how we should place into human evolution the great event we call the Mystery of Golgotha. For how is it that so much of the darkness of life, enters into religious life and into the way in which men understand it? Why does all that only wants to be concerned with the passing moment and has no wish to raise itself to the light of the spirit and to all that is eternal enter religious life? Because everything related to religious life is intimately bound up with all that is human egoism—not merely individual egoism, but the egoism of family, race and people. From this point of view, and because there is need that these things should be observed with complete lack of prejudices let me call your attention to a particular phenomenon.

Take an Oriental. What part does his religious life play in regard to the founder of his religion when he considers the connection of his racial or national evolution? Consider whether it is easy for an Oriental, or any other man who is not of the West, to think historically about the course of the history into which he is placed without linking this historical life with men like Krishna, Buddha, Mohammad, or Confucius. Everywhere we see that, quite as a matter of course, what is in religious life is bound up with what takes place in profane external life, and flows into the heart and soul of the people. It is impossible to imagine a Buddhist, for instance, writing a history without making Buddha the central point. This is not said as a criticism but because it is true of the men who belong to such cultural evolutions.

But now let us go to the West and look, not at dogmas, but at facts. I shall pick out a recognised historian of the West, Leopold von Ranke, who is known throughout the world for his objectivity, his calm sense of values, his quite individual way of facing things objectively. Ranke has written many chapters on historical evolution, but one remarkable thing has become known about him. He once, in the presence of a friend, revealed that he had so represented the course of history that he had never taken into account the Christ, nor the facts immediately associated with Him! He went to a good deal of trouble to write a history of the West in accordance with his objective sense without making Christ take part in it. In his old age it caused him many pangs of conscience when he had to ask, “If deeds flow into the actual historical happenings for which there are no documents nor records, can this history be said to be true?” This is not mentioned here to decide whether such a history is true or untrue—I hold it to be supremely justified—but because one of the best histories, by one of the best recognised Western historians, has been so written that Christ has been entirely omitted, that Christ was not included in the course of the history. That is a fundamentally important and significant fact. Wherever has accidental civilisation led us? Western civilisation has brought us to this, that we do not always look up to the Being Who should stand forth as the central figure of all history, had there been the right connection with Him. It is not science that has led us to this. How has it come about? Let us throw light on this matter from another point of view.

Where have the great founders of religion lived, those who were the great initiates and who gave their people what they needed out of their national substance? Is it conceivable, for instance, that Hermes should have worked on his epoch through the substance of any other people, or is it conceivable that Buddha should have worked in any other way than through the particular qualities of the race into which he was placed, or should have sent his forces into them? Now let us turn our eyes to Him Whom we do not call an initiate but know as the Personality through Whom world initiation, cosmic initiation, has worked. Did He belong to any particular nation? He was born in an unknown corner of the world, far removed from great empires, and there the events were played out. Since the Gospels and other records of the New Testament cannot be looked upon as reliable historical records, it may be said that, of all these events, none can be proved by documentary evidence. Those who joined Him as pupils and disciples did so without distinction of family, race or sex. This, then, is the difference, that whereas in former times the people looked to their racial initiates, here they turned to One Who belonged to no people, Who indeed accomplished His greatest deeds of culture among a people with whom He had not lived.

That is the great step forward out of the darkness of life to the light of the spirit that we must not misunderstand if we are in earnest about the evolution of mankind. Those are the things that have really to be considered, things that have to be effectively pointed out by the science that can be drawn from real observation of super-sensible worlds. From much that I have been able to tell you, you will see how essential it is to have some understanding of what was said by the double of Johannes Thomasius in The Guardian of the Threshold, “Thinking has a purifying force.” This purifying force of thinking really works in such a way that it leads us out of our darkness into spirit light. It leads us away from the passing moment into eternity. But it is not willingly admitted that thinking has this purifying force. There is, however, something strange about the occult nature of thinking. A materialistic science imagines that man thinks with his brain; that is simply an error. If you appreciate the whole meaning of what is said in A Road to Self Knowledge, you will also understand that the process and activity of thinking, the combining and working out of ideas, do not take place in the physical body, but in the etheric body.

In truth, in ordinary life, also, man thinks with his etheric body, but the fact that he is in ordinary life precludes his having any knowledge of the activity that takes place within him when he thinks with his etheric body. Fundamentally, man is always thinking; his etheric body is always in motion, and it is this motion that constitutes thinking. But, of all this activity in the etheric body, it is only the reflection that comes into consciousness. You must conceive of a certain relation of the etheric body to the physical body somewhat in the following way. Assume that you were walking down this hall beneath this row of windows, and that mirrors were hanging on the walls between each window. As you pass the first mirror you see your face; where there is no mirror you do not see your face, but, as you go on you again see it for there is another mirror that throws its image back to you. Your face is there all the way along, but you only see it when it is reflected. The etheric body is in a perpetual flow of thought, but it only becomes perception when the brain in the physical body reflects what is going on in the etheric body. This etheric body is there all the time, but a man ordinarily knows nothing of it. It is reflected by the brain, which is to be regarded as an instrument of reflection, and whenever life is reflected it becomes conscious. That is why the physical body must be there, so that the etheric body, which actually does the thinking, may know something of this thinking. The brain itself, however, does not think, nor does the physical body. This thinking has its seat in the etheric body, and what a man perceives in his brain is just as little his thinking as what appears in the mirror is you. When a man wishes to take the first steps toward initiation, it is in truth as if you passed before all the mirrors trying all the time to be inside yourself, and then became capable of experiencing what your form was like, so that you would perceive yourself outwardly actually from within.

Such is the ascent from life in the senses to spiritual life. Whereas man can ordinarily only perceive what is going on in his instrument of reflection—what as a reflection he sees in his brain—by means of initiation he comes to direct experience and perception in his etheric body. Then, on reaching this inner experience and perception, he comes into touch with quite another world, that of essential being. His own being, his experience, his perception, widen out beyond the objective world. What he then experiences is a world of spiritual being that he may also experience in sensory existence, as far as the periphery of what is experienced is concerned. But only then can he rise to grasping something in spiritual existence that is here only present for us as physical image. Then he can understand that the impulses of initiates did not merely flow from earthly wisdom, but that great initiates have come to their greatest impulses, moral impulses, and so forth, and work with such mighty power because all they have is not merely taken from the earth; it is received by them from what is far beyond the earth. For as soon as man gets beyond the earth, he there comes to what is bound up with earthly existence.

If through initiation he passes from earthly existence to cosmic existence, then he comes to experiences—if he is studying an initiate such as Buddha, for instance—when he can say, “He has lived on earth as Bodhisattva through many incarnations.” Whoever has learned to understand Buddhism in this connection, must of necessity become as believing as a Buddhist; he will know that in the personality of Gautama Buddha this individuality lived for the last time in a physical body. In this incarnation, however, he became Buddha and has now ascended for spiritual work in spiritual worlds, so that the spiritual vision can be directed to the passing of the Buddha individuality from earthly life to spiritual life, to association in spiritual existence. If you then trace this individuality back, you will see how, as a Bodhisattva, he passed through many incarnations. At length, however, you come to an earlier time when you can no longer say, “We are here dealing with an individuality living on the earth, “ because then you have to follow him to an earlier abode, and the change in this outstanding individuality is so represented that he grows right out beyond earthly existence. Then, at a certain time, we see the Buddha descending from another planet of our solar system, wherein he previously worked; we see him at work there, preparing himself for his earthly course. We follow him on through this course on earth as Bodhisattva, and at length as Buddha, to the point when, from being a Bodhisattva, he becomes a Buddha. We find that, whereas during his earthly incarnations his activity had indeed grown together with the earth, yet at the same time he was growing into a great cosmic whole. We see him ascend to yet another planet of our planetary system, to Mars, there to undertake a new mission closely united with his mission on earth. It is wonderful to follow how a totality appears in this way. First we see Buddha active on another planet; then he comes down to earth, and we must say, “This individuality of the initiate, Gautama Buddha, worked for a while on earth; after that, however, if we would follow him further, we must ascend to another planet.” In this way we get an unbroken line. It is thus possible to say of Buddha that he came down from another planet and, after working on earth, again ascended to a different planet, inhabited by a people who have little understanding of earthly mankind. There he continues to work, because this further work is of great significance.

Thus, in the case of many initiates, we should find how they carry into the earth from the cosmos what in the earth itself is connected with the cosmos; by means of this we should keep in view how the initiates go through cosmic wanderings. So when we try to get to the root of things everywhere, at the same time we see what irradiates our darkness, and we see how, by looking at things in an occult way, the darkness becomes filled with light.

It is curious how sometimes some people ask, “Isn't it unjust that such an Individuality as the Christ should have brought something special into the world? If that is the case, those who have lived after Christ have had some special advantage over their predecessors.” Even anthroposophists have sometimes asked this! But the souls living after Christ's appearance on earth are the same as those who were there before, so that there can be no question of injustice. We can only point to one exception in this respect, and this seems to be Buddha. He went through an incarnation in pre-Christian times, and therefore took no share in any way in what came to earth through the event of Golgotha. If we now turn our attention to where we only find darkness, to the difficulty of understanding how a soul takes leave of the earth at a certain point of time (whoever has heard my earlier lectures will know that this soul had experience in other worlds, and that it is here a question of experience on earth), if we keep all this before our mind's eye and follow it up, then it becomes apparent that Buddha was sent to the planet where he carried on his pre-earthly planetary activity by the central Individuality of the whole planetary system, by the Spirit of its central point, by Him Whom we call the Cosmic Christ. In primeval times Buddha had been sent to work on another planet, and then, as a consequence of this work, he was sent to work on earth. Whereas the earth is the planet that became the scene of the Mystery of Golgotha, Mars is the planet on which, after his work on earth, Buddha had to accomplish a similar event.

These things lie far afield and may appear inconsistent with the statement that all that is derived from initiation can be grasped with sound human understanding. We ought, however, to take what history offers, look at it together with all its connections, and it will be seen that the external course of history can here corroborate everything. If anyone denies this, it is because he has not made sufficient use of his sound judgement. This applies today to many people. By all that has been said in this course of lectures, I have wanted to call up in a picture, and also to show through the Plays, how different, powerful and mighty are the worlds we enter when we pass through the gates into super-sensible worlds. I wanted to evoke a more comprehensive picture than is possible by means of mere theories and dogmas. I wanted to represent and describe many things, not merely in words but by calling forth feeling for what is behind the Threshold where the Guardian stands.

When we survey present-day spiritual life, perhaps what sinks most deeply into the soul is all that may be said about the Guardian of the Threshold. He stands there because the human soul in ordinary existence is not sufficiently mature to live through and experience all that takes place in super-sensible worlds. He stands there for our protection. That is just as true as that the human soul, living on into the future, will have to experience more and more about super-sensible worlds. The reason why the Guardian stands there is because, were the human soul to pass into super-sensible worlds before it was ready, which can never happen on an authentic occult path, this soul would feel that it had fallen into what was infinitely fearful, infinitely terrible. This is because in their pettiness and immaturity, in their love of sensory existence and dependence on it, men could never bear all that is connected with the entrance into super-sensible worlds. Why, one cannot even approach those who want to be progressive, with all that our modern life demands! From the place from which, up to now, we have been allowed to reveal super-sensible truths, we have been obliged to point out how, in the course of the twentieth century, a super-sensible event will come to pass in the human super-sensible body when man, as if through a natural occurrence, will find the risen Christ. So much we were able to point out. But this reappearing Christ will not sail the sea in ships, nor travel in trains, nor airships. He will go into the individual being of man, into what passes from human soul to human soul. There, according to how these souls are constituted, He will be recognised by the means given in the etheric. What thus we are allowed to tell of the manner in which the risen Christ will be revealed seems feeble as compared with what will actually come to the soul of man, straight from the super-sensible world because men would like to see with physical eyes the Mighty Being Who is to come. They would like to picture Him going by airplane or travelling by sea. They would like to be able physically to touch and glorify Him Who should come. The reason is that they dread coming into actual contact, with the super-sensible.

When these things occur, they present themselves to the occultist as disguised fear and dread of truth. This is said quite dispassionately, merely as an objective statement. The occultist who recognises the Guardian standing at the boundary between physical existence and spiritual life, can see how those outside in ordinary life cannot even grasp the necessity of making a start on the path into super-sensible worlds. In truth, such personalities are all in a state of fear. They are not aware of their fear because it is disguised as a particular kind of sense of truth, as a materialistic sense of truth. But, by those confronted by the knowledge of the super-sensible world and of its super-sensible beings, it appears as a certain hatred, a state of anger, a kindling of pettiness toward that other, super-sensible world. So it may happen that, on the one side, stand those who want to have knowledge of the super-sensible worlds and, on the other, those who would know nothing of them, or who would say that objective science tells nothing about such worlds because they cannot be proved. It is the popular followers of science who deter others from approaching the Guardian of the Threshold when they say they reject super-sensible worlds by reason of their own sense of truth, their personal scientific conviction. In reality, however, it is their fear that does not let them come to the Guardian of the Threshold. The whole strength of this fear is masked behind the fight that would like to break out today in opposition to all that should come as spiritual light out of spiritual worlds into the darkness of life.

That is the representation that can be appreciated by anyone who knows the Guardian at the Threshold of spiritual existence, anyone who knows what significance super-sensible knowledge has for the whole of present-day spiritual life. The reason why you are now sitting here is that a ray of spiritual light has found its way into your souls, telling you that in all human souls super-sensible knowledge must take its hold. Because the message of this ray of spiritual light becomes ever more living, the spectators and audiences at our plays and lectures become increasingly numerous. If free play be given for the light of the spirit to speak naturally to human souls, it will then be able to stream its rays into them. But if the victory be outside with the opponents of super-sensible knowledge, then, perhaps, the light of the spirit may have for a time to be darkened; it may be obliged to withdraw; that is to say, it must be withdrawn, if I am to use such a foolish expression. Then, for awhile the world will have to go without any connection between the darkness of life and spiritual light. It is certainly necessary for those who should know something of spiritual light to learn something else again, which is to learn to observe with sincerity what is offered here in the external world by the spiritual world. Those today who still let themselves be blinded by all that is said for and against super-sensible knowledge, those who do not seek in their own souls the sure impulse that can only come from super-sensible worlds, will never be able to find this impulse.

As I have often said, what we have at present in the way of literature, what has been permitted to be given in a number of literary works by the grace of the Masters of Wisdom and of the Harmony of Feeling, contains basically what we may say has been allowed to be imparted to men by act of grace. If from this moment I could no longer either speak or write, were men only to build further upon what they already have—I myself being no longer present—if men looked for the meaning in all they have been given, they would find all that is needed.

If now at the close of these lectures, I may be permitted to speak of the connection of personal karma with the karma of this spiritual movement, we have here the possibility that, in a certain respect, all that has come into the world as objective occultism—not as the “Steiner way of thought,” for there is no such thing, but as objective occultism—can never be extinguished. No matter how much opposition may arise, it cannot mean the extinction of occultism for the future; what is here will remain. I can see proof of this in the need of our age for a spiritual movement, and in the fact that a short space of time has been granted for this spiritual treasure to be brought down into the physical world through the grace of our spiritual Guardian. So let opponents come! What is necessary may be done through their very opposition! Many people who today willingly receive the spiritual treasure of anthroposophy and are made happy by it, in face of what they should be seeing at the present time, are quite oblivious of it; in fact, they have their night-caps on! Many do not feel themselves bound to the truth, to distinguishing what should be the sole truth. Perhaps by a little harmless persecution, some of those who have their night-caps down, not only over their heads but right over their eyes and ears, will be induced to take them off. Perhaps even that may be necessary.

Yet, however things may go, now that we have reached the end of these lectures from which so much that is in truth vexatious has come to us and has been forced on us out of necessity, let us now, as usual, remember that once again we have received something from the spiritual life.

Now we are going on our several ways, one here, one there, but the light of the spirit for which we are striving and seeking in our darkness, will enable us to be together no matter where we are nor how far we may be separated in space. May the souls present here feel this communion when afterwards they meditate upon what they have heard or when they live over again the mutual love that has been shown. We have been together physically, but this will not always be so. We are together super-sensibly. Let us learn so to be together super-sensibly, that we may bear forcible witness to the existence of the super-sensible, of the super-physical world! If after having been so long together we can take such feelings away with us, our souls will then be taking with them the best that anthroposophy can give to man the love that proceeds from spiritual truth itself. If between now and the occasion when we hope to be together again, something may happen to prevent it, nevertheless one thing is always possible, that through this separation in space our being together physically may be transformed into true spiritual communion, so that in us the spiritual treasure may work and live and prosper. We have had among us men of the most varied shades of thought, but men of whose presence we are always glad even when they bring contrary opinions into our midst. It is not a matter of opinion or of contrary opinion, but rather of an honest and sincere sense of truth, and of, I would say, pledging ourselves here in sensory existence to truthfulness and honesty. Do not regard my saying this as something that must necessarily follow from the subject of these lectures. But the essential is that we should have been able in many spheres to experience the search for truth in our time.

In whatever way we may be assembled next year, and however things may turn out, let us grasp the reunion of this year as the seed of something of which, no matter what may perhaps be ahead of us, we can never be deprived. At this time I would appeal to all that your souls can feel out of spontaneous inner experience, as an echo, when you look back to these days in Munich. In farewell, I heartily greet the individual soul of each friend, looking forward to a further meeting in the sense in which those who have learned to know and therefore to love each other will always find themselves together in due season, and will always meet again.

When people gradually become interested in the various branches of anthroposophical knowledge, there are many points regarding which they are quite justified in wishing for further information. Let us, therefore, spend part of our time today in asking ourselves questions which might thus arise. In answering such questions one is often obliged to go more deeply into the connection of cosmic facts in so far as the spiritual world affects these facts, and particularly into the connection between these facts and the nature of man. One question may arise in a person's mind when he gradually sees the importance and great significance of what we call reincarnation. He may ask: “How is it that in his ordinary life today man has no recollection of preceding earth-lives?” Clairvoyant consciousness can actually expand the memory to such an extent that recollections of former earth-lives rise to its surface; but in the ordinary life of present-day humanity this does not occur. If the question is put from the standpoint of clairvoyant investigation, however, it takes the following form. It is then realized that the force required for clairvoyant investigation arises from the innermost part of man, from the very soul itself. One must develop from the ordinary human standpoint to the clairvoyant standpoint.

The forces by means of which we look back later at our former earth-lives must naturally exist in every human being. The question, therefore, is: “What becomes of these forces? What does man's nature do with these forces which are present in him, which are born with him, but which he cannot bring to the point of helping him to a retrospective memory of his former earth-life?” If we investigate this clairvoyantly we find ourselves obliged to look for them in very early childhood. There only do we find those forces at work which can be used in clairvoyance for the retrospective vision of former lives. In present-day man they are used to construct the human larynx and all that appertains to it; and especially in all which enables that organ to be used later for speech These forces are in every man, for the purpose of enabling him to look back into earlier earth-lives. But at the present day they are so largely used in constructing man's organ of speech that, under normal circumstances, he cannot in later life have that memory of the past. There were earlier times when man had this retrospective memory and this was the case almost all over the world, but this was because the said forces were not all used in building up the larynx; some were kept back. The development of humanity was such, however, that speech gradually assumed a form which in our present cycle depends more upon the forces of the etheric body than was formerly the case. At the present time, therefore, man fails to observe the forces which remain behind after the greater proportion have been used in building the larynx. If he were to do so, as the clairvoyant must, he would be able to look at his earlier earth-lives. That is the reason for the fact which I indicated in the public lecture: If a man gets so far as to develop that activity of the etheric body which is otherwise only developed for the need of the organ of speech, and releases that from the larynx; if he is gradually able to listen inwardly without speaking, and to develop this feeling more and more, the exercise of that force can really reproduce the memory of past lives. Modern man pays no attention to the surplus forces of his speech-organ which are capable of being used for the retrospect into earlier earth-lives. This is one of those cases in which through clairvoyant investigation one can indicate the place occupied in normal life by those forces which are otherwise used to enable man to have insight into the spiritual life.

This applies also to the forces used by man today in the creation of the so-called grey brain-substance, which principally constitutes the organ of thought. Thinking is, of course, not actually accomplished by the brain; but we need the brain as an instrument of thought. And those thought-forces which, if they were wholly at his disposal, would enable man to grasp with ease what is to be found in my Occult Science, are used by the normal man for the construction of his grey brain-substance. This grey brain-matter was by no means so highly organised in the humanity of ancient Greece in the fifth or sixth century as it is in the average man today. In this respect the nature of man alters much more quickly than is supposed. Thus to the Greeks of the prehistoric times, of the 10th, 11th, and 12th centuries B.C., it was quite natural that, at a certain time of life, all that is now again being given out by Spiritual Science should appear to him clairvoyantly. We must, therefore, use those forces which still remain to us after having constructed our grey brain-substance, in endeavouring, in the manner prescribed, to acquire a clear idea of what is described in Occult Science. What is the reason that these things are so described in that book? The descriptions given therein are not too difficult for the man of today to understand; one might almost say that it is a wonder that many people have not of their own accord attained knowledge of them. One might wonder that these descriptions meet with so much antagonism, for it really is not difficult, comparatively speaking, to attain the necessary degree of clairvoyance wherewith to observe them. All one need do is the following: although the saying in Faust may well be applied here: “True 'tis easy; yet what seems easy is still difficult!” The development of the brain is most actively carried on during the early years of human life. Clairvoyantly one sees the etheric and astral bodies actively at work then in constructing and forming the brain. This work lasts for a comparatively long time. It is not too much to say that, although in later years this work proceeds more slowly, yet man becomes cleverer and cleverer through the experience of his life, and work is always going on in his brain-substance. The following is, however, not observed, nor can it be.

If at a definite age man decides to discontinue for a while a mental occupation dear to him (this applies to external matters, because through them the grey brain-substance is moulded, but, of course, one can always study Anthroposophy as long as one does not study it like any other science)—if a man decides to cease studying something which has been his favourite pursuit for many years and strictly compels himself to leave it off, and then in quiet meditation tries to arouse the forces economised in this way—which forces would have been spent in the continued activity, but can now be used otherwise—it will be comparatively easy to attain, at any rate, a high degree of self-knowledge of the things described in my Occult Science. The reason that so few people do so is that this is very seldom carried out; for a man who really has an occupation to which he is devoted will seldom have the power of self-denial deliberately to give it up for seven whole years. You see, then, that part of what is now being given out might be acquired with comparative ease.

If you consider our modern civilization with all its amazing external activities, you cannot wonder that a large amount of the forces belonging to the etheric body has to be employed in the working of man's brain; for, indeed, almost all external culture is the result of the working of the human brain. All the forces are used in working the brain. Many might say: “Well, I have taken no part in this work; I have nothing to do with it!” A man might really deceive himself in this respect, for that is not the case. It is hardly possible to find a spot on earth, however isolated, where external civilisation does not so far penetrate as to compel one to take part in it with one's thoughts, and that will suffice to divert our forces from what we might call the acquisition of clairvoyant consciousness. Of course, someone might say: “Well, but savages take no part in what thus works in the brain, yet one cannot say that the savages develop any special clairvoyant forces in this direction!” That is because of the ruling of a very special spiritual law, which ordains that what may be thus acquired clairvoyantly must have been prepared in a particular way. The savage might perhaps develop completely different clairvoyant forces, but the forces required to see what is described in my Occult Science could not be developed by him, because he has not been prepared for them, for these forces must be the transmutation of other forces.

You may perhaps say: “Well, but many people have never had what you call a favourite occupation. Why, then, have they not become clairvoyant?” The reason is that the development of the clairvoyant forces does not come out of the void, but from the transmutation of what already exists. One must have already developed one's forces in a certain direction, and have acquired the tendency to the particular intelligence which belongs to our modern civilisation. If, then, one renounces the using of these forces for a time, they become, in a sense, transmuted; and one is thereby enabled to follow clairvoyantly the facts Described in Occult Science; for in so doing the same forces are employed which in man's normal development enable him to use the higher forces of the brain. On the other hand, the transmutation of other human forces and faculties lead, not to the great universal viewpoints described in Occult Science, but rather to separate detailed circumstances. For instance, one may acquire the power of looking back into earlier earth-lives by holding back in the same way certain forces otherwise used in forming the organs of speech. Certain forces, which as a rule are not noticed, tend more than all the rest to hinder man from pressing on into the spiritual worlds.

I have now mentioned two kinds of forces which enable man to see into the spiritual worlds: namely, those which are used today in the forming of the grey brain-substance which enables man to see into the spiritual worlds, and those concerned with the formation of speech, which enable him to look back into his former earth-lives. But besides these there are others more adapted to enable man to see in detail what the individual human soul does there; this is described in general in Occult Science, but that is quite different from really seeing into the spiritual world, which necessitates quite other forces, forces hardly noticed during life. There is one thing in life for which man must use many forces, and that is the acquiring of the power of standing upright in early childhood, instead of going about on all fours all his life long. The forces which enable man to assume a vertical position are of such a nature that one who has penetrated into the spiritual world is filled with special reverence for them. To behold how a child learns to walk is a wonderful mystery, as seen by one who undertakes spiritual investigation. From the forces used in childhood when learning to stand upright there remain those which enable us to look into the world between death and a new birth, but these are too little observed. If we can get so far as to remember how we learnt to walk and the efforts we made, we can discover in ourselves the forces we saved up in our etheric body, for that body had especially to exert itself. (There are other methods of discovering these forces, but this is one way.) If we can discover in ourselves the forces we then saved—which still exist in us all—we can thus bring to the surface much which enables us to go back into the life spent between our last death and our last birth. You may ask: How is this done? If we have the good fortune to be able to carry on our Anthroposophical Movement, we shall have made a start towards bringing out these forces. If all goes well, these usually begin to stir after a period of seven years. A beginning has now been made, and this will work on in the nature of man; but as a rule they are unnoticed.

We can generally promote the discovery of these forces in ourselves by practising a certain kind of natural dancing. Not quite a year ago, in certain circles, the movements of the etheric body began to be studied according to certain basic rules, and this art we call Eurhythmy. This does not merely lead to nothing particular, like ordinary dancing, but movements are practised which are in complete accord with the movements of the etheric body. Through practising these movements we become gradually aware of the forces that still remain in that body, and which are brought to light by the free dance movements. In this way means are gradually created by which we can really perceive the undiscovered forces in man which can awaken in him an insight into the spiritual worlds in which he lived between his last death and his birth. In such ways Anthroposophy can really work practically upon human culture. You may be sure that it will not stop at merely teaching a few abstract truths, for it will influence mankind in such a way that it will learn that the forces slumbering today can be aroused, and that man can really raise himself to a realisation of spiritual life. These are curious things, but they must be said, for they are true.

When a man discovers the forces that remain over from his learning to walk, they will enable him to become clairvoyant, and to see into the worlds we inhabit between death and a new birth. This can also be done through meditation, which must, however, be carried so far as to merge into feeling; but feeling is the hardest of all things to acquire through meditation.

Those forces must be found which enable a man to look into the world between death and rebirth, forces by means of which he can contemplate what happened a long time before birth. In this domain there is a great deal which enables one to understand life as never before.

For instance, suppose we meet with misfortune; at first we only have the feeling that it is, indeed, a misfortune, one we find difficult to bear. But if we know why it is that this misfortune has come upon us, by reason of our having ourselves arranged, some decades or even some centuries before our birth, that it should be so, we shall find it easier to bear. We shall know that it was a trial, a means of making us more perfect. Other things, too, are experienced when we are able to look back at that portion of the spiritual worlds in which we undergo the preparation for our present life. I will not now describe the general conditions there; you will find these in my books. But I should like to show, by means of a few examples, how life before birth influences the subsequent life.

Strange as it may sound, w hen we have passed the middle of our prenatal life—which generally lasts several hundreds of years—the inner experience of the soul is chiefly centred on the earth; and when we turn back to that time, the impression We get is full of what was going on in the earth below, and what the human beings on earth thought and felt. Every soul receives impressions peculiar to itself. For instance, a soul may live back into the second half of the spiritual life, when rebirth was drawing near, and see himself looking down more and more on those below, the spiritually active one, preparing for a future age. Some of these may seem to the soul above specially to be admired; indeed, it may occur that the soul above fixes his attention particularly on one or two figures active on the earth below

Suppose a man was born in the second half of the nineteenth century and was therefore in the spiritual worlds at the beginning of that century and end of the preceding one. From thence he looked down at the important persons who influenced our civilization during that time. Among these are a few whom he particularly admired and who were dear to him; for it is one of our experiences thus to look down at the persons developing here. In so doing we actually influence them, not in such a way that we actually interfere with their freedom, but rather so that a feeling arises in their soul that they are being gazed upon by someone in the spiritual world. Thus human beings on earth are stimulated to be active and creative by the souls who are to be born later than they and who are now looking down at them. This may occur in intimate as well as wider matters.

I know a case of a soul, living in the spiritual world at the end of the eighteenth and beginning of the nineteenth century, who took as his ideal a prominent personage on earth and resolved after his birth to imitate him. One can see clairvoyantly the books written by the person he wished to imitate, as he looked down with a certain yearning, a certain inner longing, from heaven to earth; and, though of course with a somewhat different feeling, one looks back as a living being to the other side, to the Heavens. There is, however, this very considerable difference between the two experiences. The vision of the earth-dweller looking up to Heaven, without having any knowledge of Spiritual Science, is apt to remain more or less indistinct; whereas the soul living in the spiritual world can see earth-conditions very clearly, he sees the human soul whom he admires so much and the books he wishes so much to read, with great distinctness. In short, in the second half of the spiritual existence between death and s new birth one may become acquainted with a human soul, even down to minute details, for one can gaze into that soul. We ourselves in our present life can become aware that, living above in the spiritual world, there are souls expecting to be born in the next decade or so who are looking into our own souls with longing eyes; for they see there what they need for their preparation for the earth-world, At this period of their spiritual lives they see our souls with great clearness, even as the earth-man on his part sees his Heaven with great indistinctness. This is merely a picture, but it will serve to show how, if we have only a slight knowledge of the spiritual world, we can really become aware that we are being observed, as indeed we are, in manifold ways. The gaze of the spiritual beings, and more particularly of those shortly to be incarnated, is turned upon our souls. We see by this that Spiritual Science cannot but do good, for it tends to make people more worthy of those in the spiritual worlds who as yet are not born. When clairvoyant investigation examines all this it certainly experiences remarkable and often staggering things, and amongst the most surprising of these is the vision of the souls on the way to birth, gazing down to earth and looking for those who may become their parents. In olden times this was even more remarkable than now, but the observation of such souls is still one of the most impressive experiences, and one carries away a wealth of impressions. I will describe one of these at first hand!

A soul preparing for incarnation knows that he will need for his next incarnation a particular sort of knowledge, which must be acquired in early youth; looking down he sees possibilities, here and there, of gaining it. It may occur, however, that in order to do so he must renounce the particular parents who, in other respects, could give him the happiest of lives, and finds himself obliged to take his natal flight to other parents, who cannot make his life happy. If he were to select the other father and mother, he would not be able to gain the most important experiences. We must not imagine that all the conditions of the spiritual life differ absolutely from our own. For instance, a soul who, before his birth, was thus dreadfully torn in his mind and undecided, may say to himself: “Perhaps I shall be dreadfully mismanaged in childhood by rough and rude parents.” Should this doubt exist, it sets up a dreadful conflict within him. One sees many a soul in the spiritual world having this to go through when preparing for birth. We must realise that souls are faced with these struggles with themselves in the spiritual world, and that such difficulties serve in a sense as a sort of external world to them.

What I am now describing is not only an inner soul-conflict, not only a battle of the inner feelings, but it is projected externally, and is, so to speak, all around one. One can see in visible imagery the imaginations depicting how such souls go down to their new incarnations, inwardly divided as it were. When we see all these circumstances unfolded before our eyes we can well understand why so many people do not like Spiritual Science; for most people prefer to believe that as soon as they die they enter eternal bliss for all eternity! This, however, is not the case, and it is well that things are as they are, for under existing circumstances the world will eventually reach its destined stage of perfection.

The power of investigating one's own life, or that of another, in the spiritual world, can be acquired—curiously enough—through the forces left over in the etheric body from our learning to walk. Practical clairvoyance shows us that these forces, when really developed, have certain advantages over the clairvoyant forces developed for the purpose of looking back into former lives. I want you to pay particular attention to this difference between them, for it may throw light in many respects on various things. There is no way in which a dangerous clairvoyance is more easily developed than by using the forces which exist in present-day man for developing the organs of speech, and which, if kept back, enable him to see into his former earth-lives; for they are mostly connected with the lower instincts and passions in man's nature. In no other way is one brought so near to Lucifer and Ahriman as by developing these forces, for although they certainly lead one to the height of being able to look back into one's own and other people's past lives, yet they lead to the powers of illusion; and if not rightly developed the clairvoyant may, under their influence, fall morally low, rather than rise to the heights. Thus these forces are among the most dangerous of all, and should only be developed if at the same time the teacher is determined to develop the purest morality in his pupils. For this reason an experienced teacher will not easily allow himself to be persuaded systematically to develop the forces which enable a man to see former incarnations. It is just as rare to find the forces developed objectively, in the right way, i.e. by only using the speech-forces for this purpose, as it is common to find a certain lower clairvoyance which can see into the spiritual worlds and give descriptions of certain spiritual regions. That is why other means are generally used when it is desired to lead persons to see their earlier incarnations, and here we reach an interesting point—showing how necessary it is to pay attention to things which are generally disregarded. It is but seldom that anyone is able through his spiritual teaching to look back at his earlier earth-lives by developing the speech-forces only; that is a very rare occurrence, yet there are many persons at the present time who can do so. This has generally been reached by other means, one of which may strike one as strange, but it rests upon a profound truth. Suppose that a man is well advanced in years; it would need too much of an effort, and perhaps lead to too much temptation, were he to look back karmically at his former lives by developing the speech-forces. Therefore the spiritual forces have recourse to another means, which many suppose to be merely accidental. He may meet a man who calls him by a special name, or mentions a certain time, or a certain people. This works externally upon his soul in such a way that as a result he may develop the necessary forces to serve as a support for clairvoyance etc. will then notice that the name he was called by, or the words mentioned, will, without any knowledge of this on the part of the speaker, lead to a retrospective view of his past lives. This is a case of outer means being resorted to. The man in question hears a name or an era or a nation mentioned, and is thereby stimulated from outside, as it were, to see his former earth incarnations. Such external stimuli are sometimes of' great importance to a clairvoyant observation of the world. One has what seems to be an entirely accidental experience, but from this rays forth a stimulus for clairvoyant forces which one otherwise possesses only in rudimentary form.

These are a few aphoristic indications which I wished to give you as to the way the spiritual world interpenetrates the earth-world; it is really a very complicated matter. We see, therefore, that looking back into former earth lives is a more or less dangerous proceeding, because the forces of temptation are connected with it; but, on the other hand, there are very few men who, having developed their clairvoyant forces for, the purpose of seeing the life spent in the spiritual world before birth, would be liable to the temptation of misusing them. As a rule only souls of a certain purity, of a certain natural morality, can look back with a measure of certainty into the life spent in the spirit before their present earth-lives. That is because the forces used as clairvoyant forces for the purpose of looking into the prenatal time are the child-forces, those economised when learning to walk. They are the most sinless forces in the nature of man. These innocent forces—I beg some of you to note this—are also those through which, when a man develops them, he is able to see into the life preceding his birth. This, too, is the reason why a little child is so enchanting and satisfying because it is surrounded in its aura by the forces the greater part of which are used in learning to walk—forces which are also able to illuminate what took place before birth. In this respect to the clairvoyant experience a child in whose countenance is expressed innocence and inexperience of the world expresses in its aura something a great deal more interesting than what can be seen in the aura of many a grown-up person. The struggles and conflicts it went through in the spirit-land before birth, and which determined its destiny, make what surrounds the child as its aura something immeasurably great and filled with wisdom. That wisdom is often much greater than a human being can put into words in later life. The countenance of the child may as yet be undefined, but the clairvoyant who sees it can learn immeasurably from the child if his vision is able to perceive what surrounds it as aura. And if the forces belonging to childhood are later on developed clairvoyantly one can perceive the concrete circumstances which precede human birth. It may perhaps be a personal satisfaction to be able to look into that world, but it is more particularly of interest to one who is anxious to understand the whole connection. A search into the Akashic Records concerning certain personalities of the world's history not only consists in reading what is therein inscribed about their lives on the physical plane, but also shows us how they are preparing their next lives on that plane, while living as souls in the spiritual world between death and rebirth.

Now the forces which can throw light on former incarnations, if we keep them pure, are not so much saved over from childhood as from that age in a human being when the passions (and often the lowest and worst) are developed. These forces which have quite different tasks in the nature of man are developed long after those connected with speech-formation. They hang together with all that develops in man as feelings of sensual love and everything connected with it. There is a special relation between all that leads to sensual love and all that leads to speech; and this is, indeed, expressed in the nature of man in the breaking of the voice, the change of voice. From that age in particular many of these forces are stored up, and if we keep them pure they lead to a retrospective vision of our former earth-lives; but if they are not kept pure they can be brought out as the sensual instincts of man, and may then lead to the greatest occult depravity. These clairvoyant forces, economised from that particular time of life, are the most subject to temptation.

Thus you understand the whole connection, my dear friends. The clairvoyant who is willing to talk about the time spent between death and a new birth (and some of you may have noticed that there is but little talk about that), has developed in himself the forces economised from early childhood. But one should mistrust the clairvoyant who talks a great deal—mostly nonsense—about people's former incarnations, and this happens very frequently, for some people dish up such information on a salver as it were. We should mistrust such persons, because in this domain forces may be drawn upon which are most of all open to temptation. The forces that may be economised for this are saved from the time when sensual love develops, while man does not yet stand outwardly in social life. Sometimes these forces lead to great nonsense, and particularly to occult nonsense, because these, more than any others, are subject to delusion after delusion in the realms of the spiritual world.

Why, then, is the information of clairvoyants who are subject to these particular forces so frequently unreliable? Because among these arise at the same time out of man, like a mist, the lower instincts and impulses; and then Ahriman and his Ahrimanic spirits approach, and out of what thus arises they form phantoms which can be seen, and are then regarded as belonging to former incarnations.

The right sort of clairvoyance through which to describe circumstances such as are given in Occult Science can be easily developed by economising the forces which can only be economised in later life—after the age of twenty to twenty-five. The forces developed then are usually such as are connected with the life of the intellect, and during this time life can be regarded with a certain calm common sense. Thus the investigations in this domain are least of all subject to error and illusion.

We see, therefore, that the great world-relations, the great spiritual world-relationships, can be ascertained through those forces in human nature which work at the development of the brain.

The vision of former earth-lives can be acquired by cultivating those forces which are economised in youth, when they are no longer required for developing the speech and rule the realm of sense desires and their organs.

The spirit-land proper, which is specially interesting because there the new life is being prepared, can be investigated through those forces which can be economised in earliest childhood, when the child is learning to walk.

The above are, indeed, remarkable facts, but if we wish to penetrate the spiritual world we must accustom ourselves to accept many new conceptions which at first must appear paradoxical. But the spiritual world does not exist simply to present a continuation of the physical sense-world—indeed, in many respects it is exact opposite of the latter. Man himself appears as a very important being in the universe when we look on the one side at all he goes through in his earth-life, his destiny, his capacities, and his activities. On the other hand, through having learnt to understand the spiritual, we see the very different life lived by him between death and a new birth. Then only do we contemplate man in his full significance and destiny.

In these two lectures I wished to give you an idea, a description of various things in the spiritual world. I wanted to do so in a more aphoristic way, because we have met here for the first time, and because you will know most of the systematic presentations from my books and writings, and I wished to add a little here and there to what I have already given out. It seemed to me that this would be more useful to our friends in this town than if I had selected a more connected chapter of Spiritual Science. If you will allow me to say so, at the conclusion of, to me, such a happy union here, I should like as much as possible of Spiritual Science to flow into the hearts and souls of men at the present time. This is important for two reasons.

First, because when we consider the life around us and observe the facts of that life, and how, even through the greatest acquirements of culture man becomes more and more materialistically minded, we see how more and more necessary it is that he shouldst have Spiritual Science, how much he needs it, just because this outer life makes him so materialistic. Just because the great facts of external life must make man materialistic, he needs the counterbalancing of Spiritual Science. It is a necessity in the earth-life of humanity, and must become more and more so in the near future. Anyone who reflects how, even through the greatest achievements of civilisation, external life must gradually descend deeper and deeper into materialism and gradually decay and die out, will feel the longing within him to see Spiritual Science entering the hearts and souls of mankind. Our civilisation must become greater and greater and make more progress; but although we need our railways and steamboats, telephones, airships, and all that civilisation can bring us, yet, just as the singing-birds are driven away by our smoky chimneys, so will the joy and freshness and harmony of our soul-life disappear under the influence of this material culture, unless Spiritual Science leads man to spirituality. Therefore he who is able to see the circumstances clearly must have the deepest longing to make Spiritual Science more widely known: it is a necessity.

On the other hand, there is another fact, namely, that on account of this materialistic culture, never has mankind rejected Spiritual Science so strongly, nor hated it so much, as today.

Today we are confronted by these two unavoidable facts, Necessity and Misunderstanding—they face us like two pillars between which we have to pass, if we wish to bring Spiritual Science into the world. For us, who wish to make our souls ripe for Spiritual Science, there will be on each pillar a challenge, a stern request—to do everything in our power which will bring ourselves and all those persons who long for it, to Spiritual Science.

I wished to address you from this standpoint the first time I spoke in this town, and from this same standpoint I wish to say my parting words; so that something of what I have been allowed to say may pass into your hearts and souls and not only into your minds. You may thereby feel yourselves more closely united with us and with all those who would like to carry this movement out into the world more actively than they have hitherto done.

As we cannot remain together in space as we have just been—for the first time—I should like to feel that this visit will draw our souls together more closely than before. With this wish, my dear friends, I take my leave of you and your beautiful town; in the full consciousness that when such a meeting has taken place our union in space has given a stimulus to a union which depends on neither space nor time. With these words I give you greeting and take my leave of you. May the fact of our having been thus together in space provide a stimulus for a permanent, enduring union in the spirit.

I am very glad that we can meet here today and take a break, so to speak, for a while from the work on our new building in Dornach.¹ But I thought it would be impossible to gather here so near our building without also discussing anthroposophical matters. I hope we can do this more often in the course of the year; otherwise our friends working on the building will not have as many opportunities to attend such meetings as they do when they are not working on our building.

Let us start with some thoughts on the life of the spirit that might be useful in considering what meaning spiritual science and living with anthroposophy can have for us, for our soul. People new to anthroposophical thinking, feeling, and perception may think we should not worry about the life of the spirit, about the spiritual world, since we enter the spiritual world anyway after death (even a materialist might say this) and will there learn all we need to know about it. Why should we not be satisfied in this life between birth and death simply to do what is necessary for life in the physical world; why is it wrong when we just fulfill our duties in the physical world, and leave matters concerning the spiritual world in the realm of the uncertain and indefinite? One could hear these words often during the time when the tide of materialism engulfed human development, especially in the last third of the nineteenth century. And it was by no means the most morally reprehensible souls who said: While on earth, let us concentrate on our tasks here and leave the rest for the world we enter after death.

Now, let us talk about something that can be grasped immediately by anyone who begins to concern himself with—I do not even want to say spiritual science—but with truly logical thinking. We actually spend only part of our time between birth and death in the physical world, namely, our waking time. And even people who have not yet thought much about the spiritual world, but who can think logically, would have to admit that with our conscious mind we know as little about life in sleep as we do about life after death. And certainly no one can deny that we continue to live in sleep—unless such a person were prepared to accept that we really die every evening and are created anew each morning. That is unlikely, but the truly logical person will be equally unable to accept that the whole human being is really present in a sleeping body lying in bed.

The fact that we sleep regularly should at least make people think. And then they will be motivated to reflect on what spiritual science has to offer. In particular, the natural sciences will more and more realize that our soul is not present in our physical body when we sleep. In fact, they will reach this conclusion on their own before the end of this century of scientific development. Then they will look to spiritual science for answers to their questions. They will be forced by their own conclusions to realize that our soul-spiritual being is really not connected with our physical body when we are sleeping. It will then become ever more important for people in the twentieth century to know something about sleep. Therefore let us begin today and get an idea of what people in our century will have to know about the nature of sleep.

We know from our studies in spiritual science that when we fall asleep, two members of our being, the ego and the astral body, leave the physical and etheric bodies. Where are the ego and the astral body when we are asleep? To begin with, we can say they are in the spiritual world. Of course, we are always in the spirit realm, because the latter is not separated from the physical world, but surrounds us just as air envelops us everywhere. We are always in the spiritual world, even when we are awake.

However, we inhabit it in a different way when we are asleep than when we are awake. Now, it may be sufficient for the immediate needs of spiritual science to describe this situation by saying that in sleep our ego and astral body are outside our physical and etheric bodies. But then we would actually be telling only half the truth. It is the same as saying the sun sets here at night; because the sun in fact sets then only for us in Europe. We know this does not apply to all the inhabitants of the earth. Fundamentally, the ego and astral body leave our physical and etheric bodies properly, we might say, completely, only after death. In sleep they actually leave only the blood and nervous system. But when the “sun” of our being, namely, the ego and astral body, sets in relation to our blood and nervous system, which they penetrate during the day, it rises for the other half of our being, that is, for the other organs.

Our ego and astral body do just what the sun does, which shines here during the day and when it sets for us, it rises for the people on the other side of the earth. When ego and astral body “set” for our blood and nervous system, they rise for the other organs and are linked all the more strongly with them.

These other organs, to which our ego and astral body are connected when we sleep, have been constructed out of the spirit, as has everything else in the world. And the remarkable fact is that while we are sleeping, we strongly influence these other organs of our body with our ego and astral body. During the day, our ego and astral body work strongly upon our blood and nervous system, but they influence our other organs, all those not part of the blood and nervous system but which affect the blood from the nerves, when we are asleep.

From this follows that it is of some consequence how we enter sleep with our ego and astral body. Materialists will not care much about what happens in sleep to their ego and astral body, which they never mention anyway. However, those who understand these things will know that the organs that are not part of the blood and nervous system and do not manifest in our conscious existence are dependent on those aspects of our ego and astral body that are active in sleep.

Let me illustrate this with an obvious example. As we know, people today are haunted by a fear we can compare with the medieval fear of ghosts. It is the fear of germs. Objectively, both states of fear are the same. Both fit their respective age: People of the Middle Ages held a certain belief in the spiritual world; therefore quite naturally they had a fear of spiritual beings. The modern age has lost this belief in the spiritual world; it believes in material things. It therefore has a fear of material beings, be they ever so small. Objectively speaking, the greatest difference we might find between the two periods is that ghosts are at any rate sizable and respectable. The tiny germs, on the other hand, are nothing much to write home about as far as frightening people is concerned. Now of course I do not mean to imply by this that we should encourage germs, and that it is good to have as many as possible. That is certainly not the implication. Still, germs certainly exist and ghosts existed also, especially as far as those people who held a real belief in the spiritual world are concerned. Thus, they do not even differ in terms of reality.

However, the important point we want to make today is that germs can become dangerous only if they are allowed to flourish. Germs should not be allowed to flourish. Even materialists will agree with this statement, but they will no longer agree with us if we proceed further and, from the standpoint of proper spiritual science, speak about the most favorable conditions for germs. Germs flourish most intensively when we take nothing but materialistic thoughts into sleep with us. There is no better way to encourage them to flourish than to enter sleep with only materialistic ideas, and then to work from the spiritual world with the ego and the astral body on those organs that are not part of the blood and the nervous system. The only other method that is just as good is to live in the center of an epidemic or endemic illness and to think of nothing but the sickness all around, filled only with a fear of getting sick. That would be equally effective. If fear of the illness is the only thing created in such a place and one goes to sleep at night with that thought, it produces afterimages, Imaginations impregnated with fear. That is a good method of cultivating and nurturing germs. If this fear can be reduced even a little by, for example, active love and, while tending the sick, forgetting for a time that one might also be infected, the conditions are less favorable for the germs.

These issues are not raised in anthroposophy merely to play on human egotism, but to describe the facts of the spiritual world. This concrete case demonstrates that in real life we cannot avoid dealing with the spiritual world, because it is the basis for our actions between going to sleep and waking up. If people were given thoughts that lead them away from materialism and spur them on to active love out of the spirit, it would serve the future of humanity better. Then infinitely more productive work could be achieved than through all the preparations now being developed by materialistic science against germs. In the course of this century, the insight has to spread more and more widely that the spiritual world is by no means irrelevant to our physical life, but is of essential importance to it because we are in the spiritual world between going to sleep and waking up, and continue to affect the physical body from there. Even if this is not immediately obvious, it is nevertheless true.

Now, we will have to get used to the fact that the direct healing powers of spiritual science have to work through the human community if we are to see these matters in the right light. What does it mean that some individual here or there enters the spiritual world in sleep with thoughts turned toward the realm of the spirit, while all around other people nourish and nurture the germ world with their materialistic thoughts, materialistic feelings, and with fears, which are always connected with materialism? What is the real nature of germs? Well, here we come to a subject essential for human life. When we see the air around us filled with different species of birds and the water filled with fishes, when we observe the life forms that creep along the earth and others frolicking on it and revealing themselves to our senses, we are looking at beings we can correctly describe as creatures of the developing Godhead in one form or another, even if they are occasionally harmful. But in the case of germ-like creatures resident and active in other living beings, in plants, animals, or humans, we are dealing with creations of Ahriman. To understand the existence of such creatures correctly we must know that they express spiritual facts, namely the relationship between human beings and Ahriman. This relationship is established through a materialistic attitude and purely egotistical states of fear. We see the conditions allowing the existence of such parasitic beings correctly if we realize that they are a symptom of Ahriman intervening in the world.

Clearly, then, it is not a matter of indifference whether we take materialistic or spiritual ideas with us into the spiritual world when we fall asleep. As soon as we realize this, we can no longer claim it is irrelevant whether or not we know of the spirit in this world. We have to start at a specific point if we really want to understand the great importance of spiritual scientific research for our life between birth and death.

It will become increasingly clear to us how this earthly life is connected with spiritual life. We rely on nature, which is on a lower level than we are, for our nourishment. For some time after death, the dead derive their nourishment from the ideas and the unconscious emotions that we here on earth take into sleep with us. Those who have died perceive a tremendous difference between people who in their waking life are filled only with materialistic feelings and ideas and also take them into sleep, and others who are wholly filled with spiritual ideas while awake and who continue to be filled with them in sleep. The two types of people are as different in their effect on the dead as a barren region where no food can grow, where people would starve, and a fruitful area that offers nourishment in abundance. For many years after death, the dead draw a vitality from the souls sleeping here on earth filled with spiritual content, a vitality that is similar, only transposed into the spiritual realm, to what we draw in our physical life from the beings of the kingdoms of nature below us. We literally turn ourselves into fruitful pastures for the dead when we fill ourselves with the ideas of spiritual science. And we turn ourselves into barren ground and starve the dead if we take only materialistic ideas and attitudes into sleep.

It is not out of the enthusiasm that leads to the establishment of many other associations and societies that we speak of spiritual science in these times. Rather, the urge to speak about it comes out of necessity and the heartfelt realization that in the twentieth century people will need it. Regardless of outer circumstances, those who fully understand how much the world needs spiritual science cannot help but talk about its results and share it with their fellow human beings. The power of the words at our disposal seems much too weak to meet the necessity of making spiritual science ever more available to those who would otherwise sink deeper and deeper into materialism.

Let us think about the nature of our relationship to the dead we were connected with in life, whom we can clearly visualize, and of whom we often think. What is our relationship to those who have died, apart from offering them spiritual nourishment by taking spiritual thoughts into sleep? What is our relationship with the dead in waking life?

If the dead draw nourishment from the content of our souls in sleep, then every thought that enters the spiritual world and is concerned with it and its beings can be perceived by the dead. On the other hand, if we do not cultivate such thoughts, the dead are deprived of them. Ideas related only to the material world, to things in nature, live in our souls in such a way that the dead cannot perceive them. These ideas, however scholarly or wise, are meaningless for the dead. As soon as we have thoughts about the spiritual world, not only the living but also the dead have immediate access to them. That is why we have often recommended that our friends read silently to an individual with whom they were closely connected and who has passed on to the spiritual world. One forms an image of the person and then, while thinking about him or her, one reads on a subject related to the spiritual world. The dead can then participate in the process, which is important. Although the dead are in the world we know through spiritual science, thoughts about the spiritual world must be produced on earth. The dead must perceive more than the spiritual world around them; they need the thoughts of those who live on earth, thoughts that for them are like perceptions.

The most important and the most beautiful thing we can give the dead is to read to them in the way I have just described. We can give something to the dead by reading on a spiritual subject. And if you doubt that this is useful, since the deceased is in the spiritual world anyway, just think that we can be surrounded by things and beings in the physical world, yet may not understand them. The understanding has to be acquired. Thus, although the deceased is in the spiritual world, thoughts from earth have to flow to him. Illuminating thoughts must flow up to those regions where the dead dwell, just as rain streams down from the clouds as a blessing to the physical world.

All these examples show that it is infinitely important even for the physical world to experience the spiritual world in thought. Obviously, we cannot wait until after death for knowledge about the spiritual world. In truth, a thorough study of the spiritual world shows us that we are not on earth for nothing; we are here to learn something that can be learned only on earth—a possession of such value that the living can give it even to the dead.

The close connection between our earth existence and life immediately after death also manifests in many other respects, but it is difficult to talk about this connection in concrete terms, because the words can so easily be misunderstood. People are greatly inclined to prejudice, and whenever a subject, such as the spiritual world and its beings, is discussed, certain motives of the heart provoke misunderstandings. When I tell of an individual case where there is this or that connection between a person's life here on earth and after death, people all too easily jump to the wrong conclusions out of a very understandable self-centeredness and apply the description of a particular case to themselves. They are tempted to think that things are quite different in their case; therefore, they will not experience something this beautiful after death. Instead of deriving satisfaction from the events described, the listeners out of egotism feel that their experience will not be equally exceptional after death.

As soon as we do more than just speak in general terms and deal with specific cases, we must develop selflessness so we can observe someone else's destiny without drawing conclusions about our own life. Then we will not worry that if the same does not happen to us, we are missing out on what is being described. These and similar reactions provide grounds for misunderstandings, which I want to avoid.

A short time ago, a very dear friend of ours died, and many of us attended his cremation.² He would have celebrated his forty-third birthday tomorrow, on May 6. In the final years of his life, he suffered much. I would like to tell here, parenthetically as it were, a wonderful story from his last years as his wife told it to me.³ During his great suffering, our friend fought not against admitting to himself that he had to suffer, but against saying that he was ill. He was not ill, he said. He suffered, yes, but he was not ill, and he was adamant that such a statement should not be taken as quibbling but as something meaningful. This definition, “I suffer, but I am not ill,” arose from his awareness that what he carried within him as spiritual science, what supported and carried him inwardly, defeated all attacks of illness. He was aware that he suffered, but the health of his soul is so great that, when he compared it to his physical condition, he could not call himself ill. This definition is very important and well-suited to permeate our soul as a feeling.

Anyway, we saw how the person concerned spent his last years on earth in a sick body, in a suffering body. Yet he did not see himself as sick but only as suffering. If we compare that with the spiritual life that has now begun for our friend, we will have a worthy image of what connects our earth existence with life after death. It is a fact of the spiritual world that a series of Imaginations was prepared in his body, a body that showed the symptoms of illness. A series of Imaginations, powerful Imaginations, lived, so to speak, in the sick limbs. He was completely filled with the content of the spiritual worlds. They lived in him in such a way that they worked on all those organs we are usually not as aware of as we are of our brain and nervous system, that is, organs we experience on a more subconscious level. These powerful Imaginations lived in these organs, and all the more so, the more outwardly ill these organs became. They prepared themselves and now face the soul of the deceased as a mighty tableau of the spiritual world. Now he is living in the images that were trapped in his sick organs, especially in his final years. They prepared themselves in such intensity that they now surround him as his spiritual world.

It is impossible to see more beautiful worlds, or to see the spiritual cosmos more perfectly and more beautifully, than those that blossom and unfold in spiritual art, which cannot be observed better anywhere else than through such a situation. Here, on the physical plane, an artist can create in beauty a piece of the world, so that the image on canvas or in marble lets us see more of the world than we do on our own. All of this, however, pales into insignificance in comparison to the spiritual world seen as it is and also as it arises and blossoms forth from the soul of the deceased who has been prepared by his karma in the way I have described. How he was prepared will be clear from his poetic works, which are now being printed and will appear soon.⁴ His poetry reveals that this kind of spiritual life and passage into the spiritual world after death are intimately connected with what we have for many years called the Christ-Impulse. The Christ-Impulse, in the sense spiritual science speaks of it, is beautifully alive in our friend's poetry.

In this connection I want to add something that can truly lead us to feel the relationship between the world of our earthly life and the one we pass through between death and a new birth. I will not present this connection with abstract thoughts, but so you can grasp it at the level of feeling. You see, one can be either stupid or clever here on the physical plane; one can even be a scholar—in the life after death it is of little importance whether one was stupid, clever, or learned if all these qualities relate only to the things of the physical world. Our thoughts about the material world may be ever so clever; they will be of no use to us once we have passed through death. They will then no longer have any meaning. After death we need thoughts, ideas, and feelings that do not relate to the physical world, because only those have meaning then.

Now, I would like to put this in a somewhat grotesque, paradoxical way. Do not be put off by the paradox; what I want to say will become clear immediately. Let us assume that someone refuses to have any thoughts that are not called forth by sensory perception. As soon as anything impinges on him and thoughts begin to develop, he says: I do not want you. I proceed only on the basis of what my eyes see and my ears hear. That is what I want to think about. Stop bothering me with anything else; I will not bother with it ... Such a person does not accumulate any strength that can be used after death. He is blind when entering the world between death and new birth.

Let us assume now that someone else has a lively imagination, but cannot be bothered to approach spiritual science and learn things slowly and gradually. He finds it much easier to develop ideas about the spiritual world from his imagination, to fantasize about the spiritual world. This person has ideas concerning the sense world as well as all kinds of fantasies about the realm of the spirit. Such an individual would not enter the spiritual world as a blind person, but will have soul forces that will enable him to see in the spiritual world. However, such people will be as we are when our vision in the physical world is impaired and we see things inaccurately as a result. Such inaccurate vision is a lot worse in the spiritual world than on the physical plane because there it leads to confusion at every turn. What I have just said, even if it seems grotesque at first, shows us that we need ideas reaching beyond the life of the senses if we really want to become citizens of the spiritual world, as we must. And unless we get our bearings from beyond the sense world, we will live in the spiritual world in a crippled state, as do those who take in only ideas related to the sensory realm and those who allow their imagination to run wild.

Various founders of religions appeared throughout history to prevent people from having thoughts triggered purely by physical objects or by fantasies about the spiritual world. If we look at these personalities and the teachings they gave humanity, we find that the aim of all these religious founders was to offer people ideas about the super-sensible world that would allow them to enter it healthy and whole, not crippled. The founders of our religions provided ideas that met the needs of their particular time and culture.

Our age is different from the past and requires us to grow up into mature human beings. Please do not take this in a superficial, merely external sense, but in a deeply inward one. We have to reach maturity and find the path into the spiritual world through our souls. The ancient founders of our religions spoke to a humanity that was not yet mature. They addressed people at a stage through which all our souls have also passed. These ancient religious leaders knew their times, and also knew that they could not speak in the same way to a humanity moving further toward the future. For humanity must develop toward maturity and independence.

If people of ancient times had either restricted themselves to sense impressions or had reached for the products of their imagination, in both cases they would have entered the spiritual world crippled or at the very least in a confused state. At that point a leader appeared, bringing true ideas from the spiritual world. People then said that they themselves did not gain access to the spiritual world through sensory perception or use of the imagination, but rather through Zarathustra, Buddha, or Krishna, who stimulated thoughts in them that allowed them to enter the realm of the spirit.⁵ In our time human beings must come of age, regardless of whether the ego causes confusion or blindness. The Mystery of Golgotha took place so that we can find the way into the spiritual world as independent beings. Religious leaders no longer appear in history as they did in earlier times.

Those who compare Christ to the ancient religious teachers do not understand anything about him. In the first place, Christ worked through a deed, the ancient religious leaders through their teachings. To describe him merely as a teacher of humanity means not knowing at all who Christ is. The essential thing about him is the deed he performed, which began as a consequence of his baptism by John and ended with the crucifixion on Golgotha. What was done there for humanity is spiritually all-important. What happened there is what can permeate human souls ever since then, namely, the experience St. Paul described as “Not I, but Christ in me.” Indeed, Christ has become the path into the spiritual world because he brought it into this world. He brought us the spiritual world we need if we are not to be crippled or blind after death.

It is quite possible these days to deny Christ and claim that there is no evidence that Christ lived in the physical world in the body of Jesus of Nazareth. In fact, people have even produced evidence showing there was no historical Christ. But with that they merely prove that they missed the point. If Christ had chiseled into a rock for all future generations, “I was here,” then those future generations would have known he existed from the sensory world, and they would not have needed to believe it. His deep significance, the possibility of redemption, is precisely that this was not the case, that we cannot comprehend him through our senses but have to accept him with the forces of the spirit. Seen in this light, we find Christ intimately connected with those things that even here on earth lift human beings beyond the sense-perceptible world into the spiritual realm. None of this exists for those who cannot raise themselves to the spiritual world, because they cannot escape their doubts.

In this context it can be a great relief for someone fully involved in modern culture, in science and art, to come across a view of Christ that is appropriate to our modern civilization, namely the anthroposophical view of Christ presented in spiritual science. Much can be learnt from it, for example, how to view the physical world correctly. Oh, the physical world—where is it headed these days? I hinted at some of these things recently in a public lecture, but now I can be more explicit.⁶ Of course, we have to admire materialist civilization and all the achievements of technology, industry, and so on. An immense amount of intellectual energy has flowed into these things; they have taken up a great deal of human energy. But who benefits from these intellectual efforts? Insofar as they satisfy the material needs of modern humanity, they serve Ahriman. Christ Jesus experienced the temptation by Ahriman. Ordinary human souls could certainly not survive the sudden shock of such an experience. For us the temptation has to be diluted. But as a consequence of this dilution of temptation, Ahriman can say to us: Yes, think only with the power of your science, with all those things you can discover through science applied to technology, industry, and so on. Use only those things for your thinking and apply them to nothing but physical experience; that suits me fine. It fits in well with my aims, says Ahriman, if you are unable to see me. You might well despise reason and knowledge, the supreme achievements of human beings; thus you are absolutely mine—at least as long as you do not see me. I will instill the drive in you to use reason and knowledge only for earthly things!

Something else is required to counterbalance the service we render Ahriman. It is therefore important that we gather everything modern technology and so on can accomplish to build something with it that is not to serve our outer existence, but only our spiritual life.

In ancient times, people presented sacrifices to the gods, the first fruits of the field and of the herd. I do not intend to talk about the meaning of sacrifice today, but you can see what it could signify presented in a form appropriate to modern times. When the first fruits had been sacrificed to the gods, the people partook of the remainder. Spiritual science is certainly not based on false asceticism. It will not be guilty of the absurdity of ranting and raving against modern culture with all its material blessings. On the contrary, it recognizes their value. But if it wants to avoid serving only Ahriman, it has to sacrifice something of the first fruits of this external material culture to the gods.

So you see, there is a profound thinking underlying the building that is growing outside on the hill at Dornach: We want to offer the first fruits of modern civilization to the gods. Everything is different now from the way it was in the times our souls passed through in previous incarnations. And we have to understand the nature of our current task just as we understood what we had to do in our earlier incarnations when we were guided by spiritual luminaries. That is especially difficult now because we have to take into account not only the nature of our time but also our soul qualities. In addition, we can no longer rely on the external authority that supported the founders of religions; we have to work with quite different forces. Christ was the Word; in the same way true spiritual science wishes to work only through the word and must not use any other means.

Such reflections give us an insight into the connection between the spiritual world and our world here on earth. And no matter where we begin, we see the Mystery of Golgotha radiating toward us as the heart and soul of such reflections. But we must not forget that we have to become mature, truly mature, so that we can understand what spiritual science is meant to be. We must never forget that it must exist because humanity must come of age.

It is completely true that humanity descended from higher spiritual regions and has moved away from the old atavistic clairvoyance by developing a world view based on reason and systematic thinking. We have to take this progress in evolution seriously. We must realize we live at a time when it is our mission to develop our thinking, to advance through our thinking, and to learn through studying. Spiritual science is our basis, our point of departure. We must try to immerse ourselves in these ideas so that they stimulate within us what our souls need in the future. What spiritual science offers can be understood by everyone. Those who claim one cannot understand the contents of spiritual science, but must believe it, speak without knowing how these things really are.

We must not be misled when we meet people who have not advanced by means of intellectual understanding, but have certain psychic abilities that seem to appear spontaneously. Based on our understanding of the mission of spiritual science, we know that souls can now think only because the clairvoyance of an earlier age has been suppressed. People with natural clairvoyance, which was not acquired through inner effort, must be seen as persons who have remained at an earlier evolutionary stage and who should therefore receive special care in our Society, rather than be considered particularly advanced. It would be an incorrect judgment if we were to consider such souls particularly mature, as having experienced particularly high incarnations. People with a natural gift of clairvoyance have gone through far less than those who are thinkers nowadays. These things have to be properly understood in our Society. Then it would be possible (and it is my duty to say this) for our Society to be a place where such souls with psychic powers can find care and be guided on the right path. Our Society could give them what they cannot get anywhere else: order in their soul. But to make that possible most of the members of our Society must have a profound inner knowledge of the mission of true spiritual science in the present. If that happened, then the case that so saddened us in recent days could not recur. I am referring to a member, who joined in the belief our Society would care for clairvoyant psychic forces, but then found here a captive audience and took on the role of a prophet. Such an event opens the door to all those things that, if they were to prevail, would turn our Society into the exact opposite of what it should be according to the intentions of the spiritual forces supporting it.

Unfortunately, we have had to suffer the case of ..., who came from a country in the north. He might have become a good member if he had worked quietly on developing his psychic powers. Instead, he was immediately surrounded by a kind of aura. He presented himself everywhere as a healer in a way we can only consider regrettable. It became necessary to announce that he could no longer be considered a member of our Society. For it would be turned into the exact opposite of what it should be if we failed to carefully draw attention to psychic phenomena that are not imbued with true spiritual power, which, after all, is the true power of Christ. Christ, not psychic powers, must work in us. These circumstances must be handled so as to make it clear that our Society will have nothing to do with this. It knows no other sanction than the one used in the last few days. Unfortunately, a step had to be taken we otherwise oppose in principle: a member had to be expelled.

This cannot be separated from a serious and worthy concept of the mission of the Anthroposophical Society. And certainly you will understand that it is only with great sorrow one lives through the events that had to be lived through here in the last few days. We are in principle opposed to all expulsions and yet could not avoid expelling someone in such a case. It will happen less and less frequently if our dear friends continue to take to heart the things that have been said so often and that were also the subject of tonight's talk. With that I will conclude my remarks, my dear friends, and entrust them to your souls.

• 1. Work on the construction of the first Goetheanum in Dornach. Started in 1913, it was destroyed by arson on New Year's Eve 1922/23.
• 2. Christian Morgenstern May 6, 1871 – March 31, 1914. See Lecture Two, note 8.
• 3. Christian Morgenstern, Alles um des Menschen Willen: Briefe, (Munich, Germany: Piper, 1962), letter of January 22, 1914, to a young girl, p. 398.
• 4. Morgenstern, Wir fanden einen Pfad. See Lecture Two, note 9.
• 5. Zarathustra, 628–551 B.C. Persian religious leader. Buddha, Siddharta Gautama, 563–483 B.C. Founder of Buddhism. Krishna, Indian deity, appears in Bhagavad-Gita as teacher of Arjuna.
• 6. Rudolf Steiner, “Homunkulus,” public lecture, Berlin, March 26, 1914, in Geisteswissenschaft als Lebensgut, vol. 63 in the Collected Works, (Dornach, Switzerland: Rudolf Steiner Verlag, 1959).

We stand today, as it were, at the starting-point of the foundation of the Anthroposophical Society in the narrower sense, and we should take this opportunity of once more reminding ourselves of the importance and significance of our cause. It is true that what the Anthroposophical Society wishes to be for the newer culture should not in principle differentiate it from that which we have always carried on in our circle under the name of theosophy. But perhaps this giving of a new name may nevertheless remind us of the earnestness and dignity with which we intend to work in our spiritual movement, and it is with this point in view that I have chosen the title of this course of lectures. At the very outset of our anthroposophical cause we shall speak on a subject which is capable of indicating in manifold ways the remarkable importance of our spiritual movement for the civilisation of the present day.

Many people might be surprised to find two such apparently widely different spiritual streams brought together, as the great Eastern poem of the Bhagavad Gita and the Epistles of one who was so closely connected with the founding of Christianity, the Apostle Paul. We can best recognise the nearness of these two spiritual streams to one another if, by way of introduction, we indicate how at the present day, is to be found, on the one hand, that which appertains to the great Bhagavad Gita poem, and on the other the Paulinism which originated with the beginning of Christianity.

Certainly much in the spiritual life of our present time differs from what it was even a comparatively short time ago, but it is just that very difference that makes a spiritual movement such as Anthroposophy so necessary.

Let us reflect how a comparatively short time ago if a man concerned himself with the spiritual life of his own times he had in reality, as I have shown in my Basle and Munich courses, to study three periods of a thousand years each; one pre-Christian period of a thousand years, and two other millennia, the sum of which is not yet quite completed; two thousand years permeated and saturated with the spiritual stream of Christianity. What might such a man have said only a short time ago when contemplating the spiritual life of mankind when, as we have said, there was no question of a theosophical, or anthroposophical movement as we now understand it? He might have said: “At the present time something is making itself prominently felt which can only be sought for in the thousand years preceding the Christian era.” For only during the last thousand years before the Christian era does one find individual men of personal importance in spiritual life. However great and powerful and mighty much in the spiritual streams of earlier times may appear to us, yet persons and individuals do not stand out from that which underlies those streams. Let us just glance back at what we reckon in not too restricted a sense, as the last thousand years before the Christian era. Let us glance back at the old Egyptian or the Chaldean-Babylonian spiritual stream; there we survey a continuity so to speak, a connected spiritual life. Only in the Greek spiritual life do we find individuals as such standing out as entirely spiritual and living. Great, mighty teachings, a mighty outlook into the space of the Cosmos; all this we find in the old Egyptian and Chaldean-Babylonian times, but only in Greece do we begin to look to separate personalities, to a Socrates or Pericles, a Phidias, a Plato, an Aristotle. Personality, as such, begins to be marked. That is the peculiarity of the spiritual life of the last three thousand years; and I do not only mean the remarkable personalities themselves, but rather the impression made by the spiritual life upon each separate individuality, upon each personality. In these last three thousand years it has become a question of personality, if we may say so; and the fact that separate individuals now feel the need of taking part in the spiritual life, find inner comfort, hope, peace, inward bliss and security, in the various spiritual movements, gives these their significance. And since, until a comparatively short time ago, we were only interested in history inasmuch as it proceeded from one personality to another, we got no really clear understanding of what occurred before the last three thousand years. The history, for which alone we had, till recently, any understanding, began with Greece, and during the transition from the first to the second thousand years, occurred what is connected with the great Being, Christ Jesus. During the first thousand years that which we owe to Greece is predominant, and those Grecian times tower forth in a particular way. At the beginning of them stand the Mysteries. That which flowed forth from these, as we have often described, passed over into the Greek poets, philosophers and artists in every domain. For if we wish rightly to understand AEschylus, Sophocles, Euripides we must seek the source for such understanding in that which flowed out of the Mysteries. If we wish to understand Socrates, Plato and Aristotle, we must seek the source of their philosophies in the Mysteries, not to speak of such a towering figure as that of Heraclitus. You may read of him in my book, Christianity as Mystical Fact, how entirely he depended upon the Mysteries.

Then in the second thousand years we see the Christian impulse pouring into spiritual development, gradually absorbing the Greek and uniting itself with it. The whole of the second thousand years passed in such a way that the powerful Christ-impulse united itself with all that came over from Greece as living tradition and life. So we see Greek wisdom, Greek feeling, and Greek art slowly and gradually uniting organically with the Christ-impulse. Thus the second thousand years ran its course. Then in the third thousand years begins the cultivation of the personality. We may say that we can see in the third thousand years how differently the Greek influence is felt. We see it when we consider such artists as Raphael, Michael Angelo and Leonardo da Vinci. No longer does the Greek influence work on together with Christianity in the third thousand years, as it did in the culture of the second; not as something historically great, not as something contemplated externally was Greek influence felt during the second thousand years. But in the third thousand we have to turn of set purpose to the Greek. We see how Leonardo da Vinci, Michael Angelo and Raphael allowed themselves to be influenced by the great works of art then being discovered; we see the Greek influence being more and more consciously absorbed. It was absorbed unconsciously during the second thousand years, but in the third millennium it was taken up more and more consciously. An example of how consciously this Greek influence was being recognised in the eyes of the world is to be found in the figure of the philosopher, Thomas Aquinas; and how he was compelled to unite what flowed out from Christian philosophy with the philosophy of Aristotle. Here the Greek influence was absorbed consciously and united with Christianity in a philosophic form; as in the case of Raphael, Michael Angelo and Leonardo da Vinci, in the form of art. This whole train of thought rises higher through spiritual life, and even takes the form of a certain religious opposition in the cases of Giordano Bruno and Galileo. Notwithstanding all this, we find everywhere Greek ideas and conceptions, especially about nature, cropping up again; there is a conscious absorption of the Greek influence, but this does not go back beyond the Greek age. In every soul, not only in the more learned or more highly educated, but in every soul down to the simplest, a spiritual life is spread abroad and lives in them, in which the Greek and Christian influences are consciously united. From the University down to the peasant's cottage Greek ideas are to be found united with Christianity.

Now in the nineteenth century something peculiar appeared, something which requires Anthroposophy to explain it. There we see in one single example what mighty forces are at play. When the wonderful poem of the Bhagavad Gita first became known in Europe, certain important thinkers were enraptured by the greatness of the poem, by its profound contents; and it should never be forgotten that such a thoughtful spirit as William von Humboldt, when he became acquainted with it, said that it was the most profoundly philosophical poem that had ever come under his notice; and he made the beautiful remark, that it was worth while to have been allowed to grow as old as he to be enabled to become acquainted with the Bhagavad Gita, the great spiritual song that sounds forth from the primeval holy times of Eastern antiquity. What a wonderful thing it is that slowly, although perhaps not attractive as yet to large circles, so much of Eastern antiquity was poured out into the nineteenth century by means of the Bhagavad Gita. For this is not like other writings that came over from the ancient East which ever proclaim Eastern thoughts and feelings from this or that standpoint. In the Bhagavad Gita we are confronted with something of which we may say that it is the united flow of all the different points of view of Eastern thought, feeling and perception. That is what makes it of such significance.

Now let us turn back to old India. Apart from other less important things, we find there, in the first place, three shades, if we may so call them, of spiritual streams flowing forth from the old Indian pre-historic times. That spiritual stream which we meet with in the earliest Vedas and which developed further in the later Vedantic poems, is one quite definite one—we will describe it presently—it is, if we may say so, a one-sided yet quite distinct spiritual stream. We then meet with a second spiritual stream in the Sankhya philosophy, which again goes in a definite spiritual direction; and, lastly, we meet a third shade of the Eastern spiritual stream in Yoga. Here we have the three most remarkable oriental spiritual streams placed before our souls. The Vedas, Sankhya, and Yoga.

The Sankhya system of Kapila, the Yoga philosophy of Patanjali and the Vedas are spiritual streams of definite colouring, which, because of this definite colouring, are to a certain extent one-sided, and which are great because of their one-sidedness. In the Bhagavad Gita we have the harmonious inter-penetration of all three spiritual streams. What the Veda philosophy has to give is to be found shining forth in the Bhagavad Gita; what the Yoga of Patanjali has to give mankind we find again in the Bhagavad Gita; and what the Sankhya of Kapila has to give we find there too. Moreover, we do not find these as a conglomeration, but as three parts flowing harmoniously into one organism, as if they originally belonged together. The greatness of the Bhagavad Gita lies in the comprehensiveness of its description of how this oriental spiritual life receives its tributaries from the Vedas on the one side, on another from the Sankhya philosophy of Kapila, and again on a third side from the Yoga of Patanjali.

We shall now briefly characterise what each of these spiritual streams has to give us.

The Veda stream is most emphatically a philosophy of unity, it is the most spiritual monism that could be thought of; the Veda philosophy which is consolidated in the Vedanta is a spiritual monism. If we wish to understand the Veda philosophy, we must, in the first place, keep clearly before our souls the fact that this philosophy is based upon the thought that man can find something deeper within his own self, and that what he first realises in ordinary life is a kind of expression or imprint of this self of his; that man can develop, and that his development will draw up the depths of the actual self more and more from the foundations of his soul. A higher self rests as though asleep in man, and this higher self is not that of which the present-day man is directly aware, but that which works within him, and to which he must develop himself. When man some day attains to that which lives within him as “self,” he will then realise, according to the Veda-philosophy, that this “self” is one with the all-embracing self of the world, that he does not only rest with his self within the all-embracing World-Self, but that he himself is one with it. So much is he one with this World-Self that he is in two-fold manner related to it. In some way similar to our physical in-breathing and out-breathing does the Vedantist picture the relationship of the human self to the World-Self Just as one draws in a breath and breathes it out again, while outside there is the universal air and within us only the small portion of it that we have drawn in so outside us we have the universal, all-embracing, all-pervading Self that lives and moves in all things, and this we breathe in when we yield ourselves to the contemplation of the spiritual Self of the World. Spiritually one breathes it in with every perception that one gets of this Self, one breathes it in with all that one draws into one's soul. All knowledge, all thinking, all perception is spiritual breathing; and that which we, as a portion of the world-Self, draw into our souls (which portion remains organically united to the whole), that is Atman, the Breath, which, as regards ourselves, is as the portion of air that we breathe in, which cannot be distinguished from the general atmosphere. So is Atman in us, which cannot be distinguished from that which is the all-ruling Self of the World. Just as we breathe out physically, so there is a devotion of the soul through which the best that is in it goes forth in the form of prayer and sacrifice to this Self. Brahman is like the spiritual out-breathing. Atman and Brahman, like in-breathing and out-breathing, make us sharers in the all-ruling World-Self. What we find in the Vedantas is a monistic spiritual philosophy, which is at the same time a religion; and the blossom and fruit of Vedantism lie in that which so blesses man, that most complete and in the highest degree satisfying feeling of unity with the universal Self powerfully weaving through the world. Vedantism treats of this connection of mankind with the unity of the world, of the fact of man's being within a part of the whole great spiritual cosmos. We cannot say the Veda-Word, because Veda means Word, but the Word-Veda as given is itself breathed forth, according to the Vedantic conception, from the all-ruling unitary Being, and the human soul can take it into itself as the highest expression of knowledge. In accepting the Veda-Word the best part of the all-mighty “Self” is taken in, the consciousness of the connection between the individual human self and this all-mighty World-Self is attained. What the Veda speaks is the God-Word which is creative, and this is born again in human knowledge, and so leads it side by side with the creative principle which lives and weaves throughout the world. Therefore, that which was written in the Vedas was valued as the Divine Word, and he who succeeded in mastering them was considered as being a possessor of the Divine Word. The Divine Word had come spiritually into the world and was to be found in the Veda-Books; those who mastered these books took part in the creative principle of the World.

Sankhya philosophy is different. When one first meets with this, as it has come down to us through tradition, we find in it exactly the opposite of the teaching of the Unity. If we wish to compare the Sankhya philosophy to anything, we may compare it to the philosophy of Leibnitz. It is a pluralistic philosophy. The several souls mentioned therein—human souls and the souls of Gods—are not traced back by the Sankhya philosophy to unitary source, but are taken as single souls existing, so to speak, from Eternity; or, at any rate, their origin is not traced back to Unity. The plurality of souls is what we find in the Sankhya philosophy. The independence of each individual soul carrying on its development in the world enclosed within its own being, is sharply accentuated; and in contrast to the plurality of souls is that which in the Sankhya philosophy is called the Prakriti element. We cannot well describe this by the modern word “matter,” for that has a materialistic meaning. But in Sankhya philosophy we do not mean to convey this with the “substantial” which is in contrast to the multiplicity of souls, and which again is not derived from a common source. In the first place, we have multiplicity of souls, and then that which we may call the material basis, which, like a primeval flood, streams through the world, through space and time, and out of which souls take the elements for their outer existence. Souls must clothe themselves in this material element, which, again, is not to be traced back to unity with the souls themselves. And so it is in the Sankhya philosophy that we principally find this material element, carefully studied. Attention is not so much directed to the individual soul; this is taken as something real that is there, confined in and united with this material basis, and which takes the most varied forms within it, and thus shows itself outwardly in many different forms. A soul clothes itself with this original material element, that may be thought of like the individual soul itself as coming from Eternity. The soul nature expresses itself through this material basic element, and in so doing it takes on many different forms, and it is in particular the study of these material forms that we find in the Sankhya philosophy. Here we have, in the first place, so to speak, the original form of this material element as a sort of spiritual primeval stream, into which the soul is first immersed. Thus if we were to glance back at the first stages of evolution, we should find there the undifferentiated material elements and immersed therein, the plurality of the souls which are to evolve further. What, therefore, we first find as Form, as yet undifferentiated from the unity of the primal stream, is the spiritual substance itself that lies at the starting-point of evolution. The first thing that then emerges, with which the soul can as yet clothe itself individually, is Budhi. So that when we picture to ourselves a soul clothed with the primal flood-substance, externally this soul is not to be distinguished from the universal moving and weaving element of the primeval flood. Inasmuch as the soul does not only enwrap itself in this first being of the universal billowing primal flood but also in that which first proceeds from this, in so far does it clothe itself in Budhi. The third element that forms itself out of the whole and through which the soul can then become more and more individual, is Ahamkara. This consists of lower and lower forms of the primeval substance. So that we have the primeval substance, the first form of which is Budhi, and its second form which is Ahamkara. The next form to that is Manas, then comes the form which consists of the organs of the senses; this is followed by the form of the finer elements, and the last form consists of the elements of the substances which we have in our physical surroundings. This is the line of evolution according to Sankhya philosophy. Above is the most super-sensible element, a primeval spiritual flow, which, growing ever denser and denser, descends to that which surrounds us in the coarser elements out of which the coarse human body is also constructed. Between these are the substances of which, for instance, our sense organs are woven, and the finer elements of which is woven our etheric or life-body. It must be carefully noticed that according to the Sankhya philosophy, all these are sheaths of the soul. Even that which springs from the first primeval flood is a sheath for the soul; the soul is at first within that; and when the Sankhya philosopher studies Budhi, Ahamkara, Manas, the senses, the finer and the coarser elements, he understands thereby the increasingly dense sheaths within which the soul expresses itself.

We must clearly understand that the manner in which the philosophy of the Vedas and the Sankhya philosophy are presented to us is only possible because they were composed in that ancient time when an old clairvoyance still existed, at any rate, to a certain extent. The Vedas and the contents of the Sankhya philosophy came into existence in different ways. The Vedas depend throughout on a primeval inspiration which was still a natural possession of primeval man; they were given to man, so to speak, without his having done anything to deserve them, except that with his whole being he prepared himself to receive into his inner depths that divine inspiration that came of itself to him, and to receive it quietly and calmly. Sankhya philosophy was formed in a different way. That process was something like the learning of our present day, only that this is not permeated by clairvoyance as the former then was. The Veda philosophy consisted of clairvoyant knowledge, inspiration given as by grace from above. Sankhya philosophy consisted of knowledge sought for as we seek it now, but sought for by people to whom clairvoyance was still accessible. This is why the Sankhya philosophy leaves the actual soul-element undisturbed, so to say. It admits that souls can impress themselves in that which one can study as the super-sensible outer forms, but it particularly studies the outer forms, which appear as the clothing of those souls. Hence we find a complete system of the forms we meet with in the world, just as in our own science we find a number of facts about nature; only that in Sankhya philosophy observation extends to a clairvoyant observation of facts. Sankhya philosophy is a science, which although obtained by clairvoyance, is nevertheless a science of outer forms that does not extend into the sphere of the soul: the soul-nature remains in a sense undisturbed by these studies. He who devotes himself to the Vedas feels absolutely that his religious life is one with the life of wisdom; but Sankhya philosophy is a science, it is a perception of the forms into which the soul impresses itself. Nevertheless, it is quite possible for the disciples of the Sankhya philosophy to feel a religious devotion of the soul for their philosophy. The way in which the soul element is organised into forms-not the soul element itself, but the form it takes-is followed up in the Sankhya philosophy. It defines the way in which the soul, more or less, preserves its individuality or else is more immersed in the material. It has to do with the soul element which is, it is true, beneath the surface, but which, within the material forms, still preserves itself as soul. A soul element thus disguised in outer form, but which reveals itself as soul, dwells in the Sattva element. A soul element immersed in form, but which is, so to say, entangled in it and cannot emerge from it, dwells in the Tamas-element; and that in which, more or less, the soul element and its outer expression in form, are, to a certain extent, balanced, dwells in the Rajas-element. Sattva, Rajas, Tamas, the three Gunas, pertain to the essential characteristics of what we know as Sankhya philosophy.

Quite different, again, is that spiritual stream which comes down to us as Yoga. That appeals directly to the soul-element itself and seeks ways and means of grasping the human soul in direct spiritual life, so that it rises from the point which it has attained in the world to higher and higher stages of soul-being. Thus Sankhya is a contemplation of the sheaths of the soul, and Yoga the guidance of the soul to higher and ever higher stages of inner experience. To devote oneself to Yoga means a gradual awakening of the higher forces of the soul so that it experiences something not to be found in everyday life, which opens the door to higher and higher stages of existence.

Yoga is therefore the path to the spiritual worlds, the path to the liberation of the soul from outer forms, the path to an independent life of the soul within itself. Yoga is the other side of the Sankhya philosophy. Yoga acquired its great importance when that inspiration, which was given as a blessing from above and which inspired the Vedas, was no longer able to come down. Yoga had to be made use of by those souls who, belonging to a later epoch of mankind, could no longer receive anything by direct revelation, but were obliged to work their way up to the heights of spiritual existence from the lower stages. Thus in the old primal Indian times we have three sharply-defined streams, the Vedas, the Sankhaya, and the Yoga, and today we are called upon once more to unite these spiritual streams, so to say, by bringing them to the surface in the way proper for our own age, from the foundations of the soul and from the depths of the Cosmos.

You may find all three streams again in our Spiritual Science. If you read what I have tried to place before you in the first chapters of my Occult Science about the human constitution, about sleeping and waking, life and death, you will find there what in our present-day sense we may call Sankhya philosophy. Then read what is there said about the evolution of the world from Saturn down to our own time, and you have the Veda-philosophy expressed for our own age; while, if you read the last chapters, which deal with human evolution, you have Yoga expressed for our own age. Our age must in an organised way unite that which radiates across to us in three so sharply-defined spiritual streams from old India in the Veda-philosophy, the Sankhya philosophy, and Yoga. For that reason our age must study the wonderful poem of the Bhagavad Gita, which, in a deeply poetical manner, represents, as it were, a union of these three streams; our own age must be deeply moved by the Bhagavad Gita. We should seek something akin to our own spiritual strivings in the deeper contents of the Bhagavad Gita. Our spiritual streams do not only concern themselves with the older ones as a whole, but also in detail. You will have recognised that in my Occult Science an attempt has been made to produce the things out of themselves. Nowhere do we depend on history. Nowhere can one who really understands what is said find in any assertion about Saturn, Sun, and Moon, that things are related from historical sources; they are simply drawn forth from the matter itself. Yet, strange to say, that which bears the stamp of our own time corresponds in striking places with what resounds down to us out of the old ages. Only one little proof shall be given. We read in the Vedas in a particular place, about cosmic development, which can be expressed in words somewhat like the following: “Darkness was enwrapt in darkness in the primal beginning, all was indistinguishable flood-essence. Then arose a mighty void, that was everywhere permeated with warmth.” I now ask you to remember the result of our study of the evolution of Saturn, in which the substance of Saturn is spoken of as a warmth-substance, and you will feel the harmony between the so-called “Newest thing in Occult Science,” and what is said in the Vedas. The next passage runs: “Then first arose the Will, the first seed of Thought, the connection between the Existent and the Non-existent, ... and this connection was found in the Will ...” And remember what was said in the new mode of expression about the Spirits of Will. In all we have to say at the present time, we are not seeking to prove a concord with the old; the harmony comes of itself, because truth was sought for there and is again being sought for on our own ground

Now in the Bhagavad Gita we find, as it were, the poetical glorification of the three spiritual streams just described. The great teachings that Krishna himself communicated to Arjuna are brought to our notice at an important moment of the world's history—of importance for that far-distant age. The moment is significant, because it is the time when the old blood-ties were loosening. In all that is to be said in these lectures about the Bhagavad Gita you must remember what has again and again been emphasised: that ties of blood, racial attachment and kinship, were of quite special significance in primeval times, and only grew less strong by degrees. Remember all that is said in my pamphlet, The Occult Significance of Blood. When these blood-ties begin to loosen, on account of that loosening, the great struggle began which is described in the Mahabharata, and of which the Bhagavad Gita is an episode. We see there how the descendants of two brothers, and hence, blood relations, separate on account of their spiritual tendencies how that which, through the blood, would formerly have given them the same points of view, now takes different paths; and how, therefore, the conflict then arises, for conflict must arise when the ties of blood also lose their significance as a help for clairvoyant perception; and with this separation begins the later spiritual development.. For those to whom the old blood-ties no longer were of significance, Krishna came as a great teacher. He was to be the teacher of the new age lifted out of the old blood-ties. How he became the teacher we shall describe tomorrow; but it may now be said, as the whole Bhagavad Gita shows us, that Krishna absorbed the three spiritual streams into his teaching and communicated them to his pupil as an organised unity.

How must this pupil appear to us? He looks up on the one side to his father, and on the other side to his father's brother the children of the two brothers are now no longer to be together, they are to separate now a different spiritual stream is to take possession of the one line and the other. Arjuna's soul is filled with the question: how will it be when that which was held together by the ties of blood is no longer there? How can the soul take part in spiritual life if that life no longer flows as it formerly did under the influence of the old blood-tie? It seems to Arjuna as if everything must come to an end. The purport of the great teachings of Krishna, however, is to show that this will not be the case, that it all will be different. Krishna now shows his pupil—who is to live through the time of transition from one epoch to another, that the soul, if it is to become harmonious, must take in something of all these three spiritual streams. We find the Vedistic unity interpreted in the right way in the teachings of Krishna, as well as the principles of the Sankhya teaching and the principles of Yoga. For what is it that actually lies behind all that we are about to learn from the Bhagavad Gita? The revelations of Krishna are somewhat to this effect: There is a creative Cosmic Word, itself containing the creative principle. As the sound produced by man when he speaks undulates and moves and lives through the air, so does the Word surge and weave and live in all things, and create and order all existence. Thus the Veda principle breathes through all things. This can be taken up by human perception into the human soul-life. There is a supreme, weaving Creative-Word, and there is an echo of this supreme, weaving Creative-Word in the Vedistic documents. The Word is the creative principle of the World; in the Vedas it is revealed. That is one part of the Krishna teaching. The human soul is capable of understanding how the Word lives on, in the different forms of existence. Human knowledge learns the laws of existence by grasping how the separate forms of being express, with the regularity of a fixed law, that which is soul and spirit. The teachings about the forms in the world, of the laws which shape existence, of cosmic laws and their manner of working, is the Sankhya philosophy, the other side of the Krishna teaching. Just as Krishna made clear to his pupil that behind all existence is the creative cosmic Word, so also he made clear to him that human knowledge can recognise the separate forms, and therefore can grasp the cosmic laws. The cosmic Word, the cosmic laws as echoed in the Vedas, and in Sankhya, were revealed by Krishna to his pupil. And he also spoke to him about the path that leads the individual pupil to the heights where he can once again share in the knowledge of the cosmic Word. Thus Krishna also spoke of Yoga. Threefold is the teaching of Krishna: it teaches of the Word, of the Law and of reverent devotion to the Spirit.

The Word, the Law, and Devotion are the three streams by means of which the soul can carry out its development.

These three streams will for ever work upon the human soul in some way or another. Have we not just seen that modern Spiritual Science must seek for new expression of these three streams? But the ages differ one from the other, and in many different ways will that which is the threefold comprehension of the World be brought to human souls. Krishna speaks of the Cosmic Word, of the Creative Word, of the fashioning of existence, of the devotional deepening of the soul,—of Yoga. The same trinity meets us again in another form, only in a more concrete, more living way—in a Being who is Himself to be thought of as walking the Earth—the Incarnation of the Divine Creative Word! The Vedas came to mankind in an abstract form. The Divine Logos, of whom the Gospel of St. John speaks is the Living and Creative Word Itself! That which we find in the Sankhya philosophy, as the law to which the cosmic forms are subject, that, historically transposed into the old Hebrew revelation, is what St. Paul calls the Law. The third stream we find in St. Paul as Faith in the risen Christ. That which was Yoga in Krishna, in St. Paul was Faith, only in a more concrete form—Faith, that was to replace the Law. So the trinity, Veda, Sankhya and Yoga were as the redness of the dawn of that which later rose as sun. Veda appears again in the actual Being of Christ Himself now entering in a concrete, living way into historical evolution, not pouring Himself out abstractly into space and the distances of time, but living as a single Individual, as the Living Word. The Law meets us in the Sankhya philosophy, in that which shows us how the material basis, Prakriti, is developed even down to coarse substance. The Law reveals how the world came into existence, and how individual man develops within it. That is expressed in the old Hebrew revelation of the Law, in the dispensation of Moses. Inasmuch as St. Paul, on the one hand, refers to this Law of the old Hebrews, he is referring to the Sankhya philosophy; inasmuch as he refers to faith in the Risen One, he refers to the Sun of which the rosy dawn appeared in Yoga. Thus arises in a, special way that of which we find the first elements in Veda, Sankhya and Yoga. What we find in the Vedas appears in a new but now concrete form as the Living Word by Whom all things were made and without Whom nothing is made that was made, and Who, nevertheless, in the course of time, has become Flesh. Sankhya appears as the historical representation based on Law of how out of the world of the Elohim, emerged the world of phenomena, the world of coarse substances. Yoga transformed itself into that which, according to St. Paul, is expressed in the words; “Not I, but Christ in me,” that is to say when the Christ-force penetrates the soul and absorbs it, man rises to the heights of the divine.

Thus we see how, in a preparatory form, the coherent plan is present in world-history, how the Eastern teaching was a preparation, how it gives in more abstract form, as it were, that which, in a concrete form, we find so marvelously contained in the Pauline Christianity. We shall see that precisely by grasping the connection between the great poem of the Bhagavad Gita and the Epistles of St. Paul, the very deepest mysteries will reveal themselves concerning what we may call the ruling of the spiritual in the collective education of the human race. As something so new must also be felt in the new age, this newer age must extend beyond the time of Greece and must develop understanding for that which lies behind the thousand years immediately before Christ—for that which we find in the Vedas, Sankhya and Yoga. Just as Raphael in his art and Thomas Aquinas in his philosophy had to turn back to Greece, so shall we see how in our time, a conscious balance must be established between that which the present time is trying to acquire and that which lies further back than the Greek age, and stretches back to the depths of oriental antiquity. We can allow these depths of oriental antiquity to flow into our souls if we ponder over these different spiritual streams which are to be found within that wonderfully harmonious unity which Humboldt calls the greatest philosophical poem the Bhagavad Gita.

What I have been saying about the boundaries of man's knowledge of Nature should have given some indication at least of the difference between the cognition of higher worlds, as we call it in Spiritual Science, and the cognition of which we speak in our ordinary, everyday consciousness or in ordinary science. In everyday life and in ordinary science we let our powers of cognition remain at a standstill with whatever we have acquired through the ordinary education that has brought us to a certain stage in life, and with whatever this education has enabled us to make out of inherited qualities and out of qualities possessed by mankind in general. What is called in anthroposophical Spiritual Science the knowledge of higher worlds depends upon a man himself deliberately undertaking further training and development; upon the realisation that as life continues on its course a higher form of consciousness can be attained through self-education, just as a child can advance to the stage of ordinary consciousness. And it is to this higher consciousness that there are first revealed the things we otherwise look for in vain at the two boundaries of the knowledge of Nature, at the boundary of matter and at the boundary of ordinary consciousness.

It was of consciousness enhanced in this sense, through which realities at a level beyond that of everyday reality became accessible to men, that the Eastern sages spoke in ancient times, and through methods of inner self-training suited to their racial characteristics and stage of evolution, they strove to achieve this higher development. Not until we realise what it is that is revealed to man through such higher development can the meaning of the records of ancient Eastern wisdom be discerned.

In characterising the path of development adopted by those sages, we must therefore say: It was a path leading to Inspiration. In that epoch, humanity was, so to speak, adapted by nature for Inspiration. And in order to understand these paths of development into the higher realms of knowledge, it will be a useful preparation to form a clear picture of the essentials of the path followed by the sages of the ancient East. At the very outset, however, let me emphasise that this path cannot be suitable for Western civilisation, because humanity is evolving, is advancing. And those who in their search for ways of higher development see fit to return—as many have done—to the instructions given by ancient Eastern wisdom are really trying to turn back the tide of evolution, as well as showing that they have no real understanding of human progress.

With our ordinary consciousness we live in our world of thought, in our world of feeling, in our world of will, and through acts of cognition we bring to apprehension what surges up and down in the soul as thought, feeling and will. Moreover, it is through outer perceptions, perception of the things of the physical world, that our consciousness first awakes in the real sense.

The important point is to realise that for the Eastern sages, for the so-called Initiates of the ancient East, a different procedure was necessary from that followed by man in ordinary life in regard to the manner of dealing with perceptions, and with thinking, feeling and willing.

Some understanding of the ancient path of development leading into the higher worlds can be acquired by considering the following. At certain ages of life we develop the spirit-and-soul within us to a state of greater freedom, greater independence. During the first years of infancy it works as an organising force in the body, until with the change of teeth it is liberated, becomes free in a certain sense. We then live freely with our Ego in the element of spirit-and-soul, which is now at our disposal, whereas previously it was occupied with harmonising and regulating the body inwardly. But as we grow on into life there arise those factors which in the sphere of ordinary consciousness do not, to begin with, permit the liberated spirit-and-soul to develop to the point of penetrating into the spiritual world. As men in our life between birth and death we must take the path which places us into the outer world as beings qualified and fit for life in that world. We must acquire the faculties which enable us to establish our bearings in the physical world, and also those which can make each of us a useful member in the life of social community with other men.

Three faculties come into the picture here. Three faculties bring us into the right connection and regulate our intercourse with the outer world of men: speech, the capacity to understand the thoughts of our fellow-man, and perception of the Ego of another person. In speaking of these three faculties: perception of the sounds of speech, perception of thoughts, perception of the Ego of another human being, we are expressing something that appears to be simple but is by no means found so by earnest and conscientious seekers for knowledge.

In the ordinary way we speak of five senses only, to which one or two inner senses are added by modern psychology. External science presents no complete system of the senses. I shall be speaking to you some time on this subject¹ and will now say only that it is an illusion to believe that understanding of the sounds of speech is implicit in the sense of hearing, or in the organisation which is supposed by modern physiology to account for hearing. Just as we have a sense of hearing, we have a sense of speech—a sense for the sounds of speech. By this is meant the sense which enables us to understand what is perceived in the sounds of speech, just as the auditory sense enables us to perceive tones as such. And if some day we have a really comprehensive physiology, it will be known that this sense for the sounds of speech is entirely analogous to the other, that it can rightly be called a sense on its own. It extends over a larger area within the human organism than several of the other, more localised senses, but for all that it is a definitely circumscribed sense.

We also have a sense, extending over nearly the whole of our bodily frame, for perception of the thoughts of another person. What we perceive in the word itself is not yet the thought it conveys. We need other organs, an organic apparatus different from that required for the perception of the word as such, when we want to understand through the word the thought which the other person is communicating to us.

We are also equipped with a sense that extends over the whole of our body: we can call it the sense for the perception of the Ego of another person. In this connection even philosophy has become childish in the modern age, for to-day one can, for example, often hear it argued: We meet another person; we see that he has a human form like our own, and because we know that as human beings we are endowed with an Ego, we conclude, as it were by subconscious inference, that he too must have an Ego within him. This is quite contrary to the psychological reality. A genuine observer knows that it is a direct perception, not an inference drawn from analogy, through which we perceive the Ego of the other person. There is really only one man—a friend or associate of the Göttingen school of Husserl, Max Scheeler by name—who has hit upon this direct perception of the Ego of another person.

Above and beyond the ordinary human senses, therefore, we have to distinguish three others: the sense for the sounds of speech, the sense for another person's thoughts, the sense for another person's Ego. It is primarily through these three senses that we establish intercourse with the rest of mankind. They are the means whereby we are introduced into social life among other human beings. But the path connected with the functions of these three senses was followed differently by the ancient sages, especially by the ancient Indian sages, for the purpose of attaining higher knowledge. In this quest for higher knowledge the soul of the sage did not endeavour to understand through the words the meaning of what another person was saying. The forces of his soul were not directed to the thoughts of another person in such a way as to perceive them, nor to the Ego of another in such a way as to perceive and experience this Ego. All such matters were left to everyday life. When after his efforts to attain higher knowledge the sage returned from his sojourn in spiritual worlds to everyday life, he used these three senses in the ordinary way. But when he was endeavouring to cultivate the methods for acquiring higher knowledge, he used them differently. In acts of listening, in acts of perceiving the sounds of speech, he did not allow the soul's force to penetrate through the word in order to understand what the other person was saying, but he remained with the word as such, without seeking for anything behind it. He guided the stream of soul-life only as far as the word itself. His perception of the words was thereby intensified, and he deliberately refrained from attempting to understand anything else through the word. With his whole soul he penetrated into the word as such, using the word or the sequence of words in such a way that this penetration was possible. He formulated certain aphoristic sayings, simple but impressive sentences, and tried to live entirely in the sound, in the tone and ring of the words. With his whole soul he followed the ring of the words which he repeated aloud to himself.

This practice then led to a state of complete absorption in the aphoristic sayings themselves, in the “mantras,” as they were called. The “mantric” art, the art of becoming completely absorbed in these aphoristic sayings, consisted in this. A man did not understand only the content and meaning of the words, but he experienced the sayings themselves as music, made them part of his own soul-forces, remained completely absorbed in them and by continually repeating and reciting them, enhanced the power of his soul.

Little by little this art was brought to a high stage of development and was the means of transforming into something different the faculty of soul we otherwise possess for understanding the other person through the word. Through the recitation and repetition of the mantras, a power was generated which now led—not to the other person, but into the spiritual world. And if working with the mantras had brought the soul to the point of being inwardly aware of the weaving flow of this power—which otherwise remains unconscious because attention is focussed entirely upon understanding the other person—if a man had reached the point of feeling this power to be an actual power of the soul in the same way as muscular tension is felt when the arm is being used for some purpose, then he had made himself fit to grasp what is contained in the higher power of thought. In ordinary life a man tries to find his way to the other person through the thought. But with this power he grasps the thought in quite a different way—he grasps the weaving of thought in external reality, penetrates into that external reality and rises to the level of what I have called “Inspiration.”

Along this path, instead of reaching the Ego of the other person, we reach the Egos of individual spiritual Beings who are around us just as are the beings of the material world. What I am now telling you was a matter of course for a sage of the ancient East. In his life of soul he rose to the perception of a spirit-realm. In a supreme degree he attained what can be called Inspiration and his organic constitution was suitable for this. Unlike a Western man, he had no need to fear that his Ego might in some way be lost during this flight from the body. And in later times, when owing to the advance in evolution made by humanity a man might very easily pass out of his body into the outer world without his Ego, precautionary measures were used. Care was taken to ensure that the individual who was to become a pupil of the higher wisdom should not enter this spiritual world without guidance and succumb to that pathological scepticism of which I have spoken in these lectures. In very ancient times in the East the racial character was such that this would not, in any case, have been a matter for anxiety, but it was certainly to be feared as the evolution of humanity progressed. Hence the precautionary measure that was strictly applied in the schools of Eastern Wisdom, to ensure that the pupil should rely upon an inner, not an outer, authority. (Fundamentally speaking, what we understand by “authority” today first appeared in Western civilisation.) The endeavour in the East was to develop in the pupil, through a process of natural adaptation to prevailing conditions, a feeling of dependence upon the leader, the Guru. The pupil perceived what the Guru represented, how he stood firmly within the spiritual world without scepticism, indeed without even a tendency to scepticism, and through this perception the pupil was able, on passing into the sphere of Inspiration, to maintain such a healthy attitude of soul that he was immune from any danger of pathological scepticism.

But even when the spirit-and-soul is drawn consciously out of the physical body, something else comes into consideration as well: a connection—a still more conscious connection now—must again be established with the physical body. I said in the lecture this morning that if a man comes down into his physical body imbued only with egoism and lacking in love, this is a pathological condition which must not be allowed to arise, for he will then lay hold of his physical body in a wrong way. Man lays hold of his body in the natural way by implanting the love-instinct in it between the ages of 7 and 14. But even this natural process can take a pathological course, and then there will appear afflictions which I described this morning as pathological states.²

It might also have happened to the pupils of the ancient Eastern sages that when they were outside the physical body they found it impossible to connect the spirit-and-soul with the body again in the right way. A different precautionary measure was then applied, one to which psychiatrists—some at any rate—have again had recourse when treating patients suffering from agoraphobia. This precautionary measure consisted in ablutions, washings, with cold water. Expedients of an entirely physical nature were used in such circumstances. And when you hear on the one hand that in the Mysteries of the East—the Schools of Initiation that were to lead men to Inspiration—the precautionary measure was taken of ensuring dependence on the Guru, you hear on the other hand of the use of all kind of devices—ablutions with cold water, and the like.

When human nature is understood in the way made possible by Spiritual Science, customs that otherwise seem very puzzling in these ancient Mysteries become intelligible. Man was protected from a false feeling of space, due to a faulty connection of the spirit-and-soul with the physical body—a feeling that might cause him to have a morbid dread of public places, or also to seek social intercourse with other human beings in an irregular way. This is indeed a danger, but one that every form of guidance to higher knowledge can and must avoid. It is a danger, because when a man is seeking for Inspiration in the way I have described, he does in a certain sense by-pass the paths of speech and of thinking, the path leading to the Ego of the other person, and then, if he leaves his body in an abnormal way—not with any aim of gaining higher knowledge but merely owing to pathological conditions—he may fail to cultivate the right kind of intercourse with other men.

In such a human being, a condition which through properly regulated spiritual study develops normally and profitably, may develop in an abnormal, pathological form. The connection of spirit-and-soul with the body then becomes one which causes the man to have such an intense feeling of egotism in his body—because he is too deeply immersed in it—that he reaches the point of hating all intercourse with others and becomes an utterly unsocial being. The consequences of a pathological condition of this kind can often take a truly terrible form. I myself have known a remarkable example of this type of person. He came from a family in which there was a tendency for the spirit-and-soul to be loosened from the physical body in a certain way and it included individuals—one of whom I knew very well indeed—who were seeking for the path leading to the spiritual worlds. But in a degenerate member of this family the same tendency developed in a pathological form, until he finally came to the point where he would allow nothing whatever from the outside world to contact his own body. He was naturally obliged to eat, but ... we are speaking here among grown-ups ... he washed himself with his own urine, because any water from the outside world put him into a panic. I will not describe what else he was in the habit of doing in order to shut off his body entirely from the outside world and make himself into an utterly anti-social being. He did these things because his spirit-and-soul was too deeply immersed in his body, too strongly bound up with it.

It is entirely in keeping with Goetheanism to contrast the path leading to the highest goal at present attainable by us as earthly men with the path leading to pathological phenomena. Only a slight acquaintance with Goethe's theory of metamorphoses is needed to realise this. Goethe is trying to detect how the single parts of the plant, for example, develop out of each other, and in order to recognise the process of metamorphosis he has a particular preference for observing the states arising from the degeneration of a leaf, or of a blossom, or of the stamens. Goethe realises that precisely by scrutiny of the pathological, the essence of the healthy can be revealed to a perceptive observer. And it is also true that a right path into the spiritual world can be taken only when we know where the essence of man's being really lies, and in what diverse ways this complicated inner being can come to expression.

We see from something else as well that even in the later period of antiquity men of the East were predisposed by nature to live in the word itself, not to penetrate through the word to what lies behind it. An illustration of this is afforded by the sayings of the Buddha, with their many repetitions. I have known people in the West who treasured those editions of the Buddha's sayings in which the repetitions had been eliminated and the words of a sentence left to occur only once. Such people believed that through this condensed version they would get at the essentials of what the Buddha really meant. This shows that Western civilisation has gradually lost all understanding of the nature of Eastern man. If we simply take the literal meaning of the Buddha's discourses, the meaning which we, as men of the West, chiefly value, we are not assimilating the essence of these teachings; that is possible only when we are carried along with the repetitions, when we live in the flow of the words, when we experience that strengthening of soul-force induced by the repetitions.² Unless we acquire a faculty for experiencing something from the constant repetitions and the rhythmical recurrence of certain passages, we do not get to the heart of what Buddhism really signifies.

Knowledge must be gained of the essence and inner nature of Eastern culture. Without this knowledge there can be no real understanding of the religious creeds of the West, for when all is said and done they stem from Eastern wisdom. The Christ Event itself is a different matter—it is an accomplished fact, and present as such in earth-evolution. During the first Christian centuries, however, the ways and means of understanding what came to pass through the Mystery of Golgotha were drawn entirely from Eastern wisdom. It was with this wisdom that the fundamental event of Christendom was first of all understood. But everything moves on, and what had once existed in the Eastern primeval wisdom, attained through Inspiration, spread across to Greece and can still be recognised in the achievements of Greek culture.

Greek art was, of course, bound up with experiences different from those usually connected with art to-day. Greek art was still felt to be an expression of the ideal to which Goethe was again aspiring when he spoke of the deepest urge within him in the words: He to whom Nature begins to unveil her manifest secrets, longs for her worthiest interpreter—art. The Greeks still regarded art as an initiation into the secrets of world-existence, as a manifestation not merely of human imagination but of what comes into being through interaction between this faculty and the revelations of the spiritual world received through Inspiration. But the spiritual life that still flowed through Greek art grew steadily weaker, until finally it became the content of the religious creeds of the West. Thus we must conceive the source of the primeval wisdom as a spiritual life of rich abundance which becomes impoverished as evolution proceeds, and when at last it reaches the Western world it provides the content of religious creeds. Therefore men who by then are fitted by nature for a different epoch can find in this weakened form of spiritual life only something to be viewed with scepticism. Fundamentally speaking, it is the reaction of the Western soul to the now decadent Eastern wisdom that gradually produces in the West the atheistic scepticism which is bound to become more and more widespread unless it is confronted by a different stream of spiritual life.

As little as a living being who has reached a certain stage of development—a certain age, let us say—can be made young again in every respect, as little can a form of spiritual life be made young again when it has reached old age. Out of the religious creeds of the West, which are descendants of the primeval wisdom of the East, nothing can be produced that would again be capable of satisfying Western humanity when this humanity advances beyond the knowledge acquired during the past three or four centuries from the science and observation of Nature. Scepticism on an ever-increasing scale is bound to develop. And anyone who has insight into the process of world-evolution can say with assurance that a trend of development from East to West is heading in this direction. In other words, there is moving from East to West a stream of spiritual life that must inevitably lead to scepticism in a more and more pronounced form when it is received into souls who are being imbued more deeply all the time with the fruits of Western civilisation. Scepticism is simply the outcome of the march of spiritual life from the East to the West, and it must be confronted by a different stream flowing henceforward from the West to the East. We ourselves are living at the point where this spiritual stream crosses the other, and in the further course of these studies we shall see in what sense this is so.

First and foremost, however, attention must be called to the fact that the Western soul is predisposed by nature to take a path of development to the higher worlds different from that of the Eastern soul. The Eastern soul strives primarily for Inspiration and possesses the racial qualities suitable for this; the Western soul, because of its particular qualities—they are qualities connected less with race than with the life of soul itself—strives for Imagination. To experience the musical element in mantric sayings is not the aim to which we, as men of the West, should aspire. Our aim should be different. We should not keep particularly strictly to the path that comes after the spirit-and-soul has emerged from the body, but should rather follow the later path that begins when the spirit-and-soul has again to unite consciously with the physical organism.

The corresponding natural phenomenon is to be observed in the birth of the love-instinct. Whereas the man of the East sought his wisdom more by sublimating the forces working in the human being between birth and the 7th year, the man of the West is better fitted to develop the forces at work between the time of the change of teeth and puberty, inasmuch as the being of spirit-and-soul is now led to new tasks in keeping with this epoch in the evolution of humanity. We come to this when—just as on emerging from the body we carry the Ego with us into the realm of Inspiration—we now leave the Ego outside when we plunge down again into the body; we leave it outside, but not in idleness, not forgetting or surrendering it, not suppressing it into unconsciousness, but allying it with pure thinking, with clear, keen thinking, so that finally we have this inner experience: Your Ego is charged through and through with all the clear thinking of which you have become capable. This experience of plunging into the body can be very clear and distinct. And at this point it may perhaps be permissible to speak about a personal experience, because it will help you to understand what I really mean.

I have spoken to you about the conception underlying my Philosophy of Spiritual Activity. This book is a modest but real attempt to achieve pure thinking, that pure thinking in which the Ego can live and maintain a firm footing. Then, when this pure thinking has been achieved, we can endeavour to do something else. This thinking that is now left in the power of the Ego, the Ego which now feels itself a free and independent spiritual being—this pure thinking can then be achieved from the process of perception, and whereas in ordinary life we see colour, let us say, and at the same time imbue the perception with the mental concept, we can now lift the concepts away from the process of elaborating the perceptions and draw the perceptions themselves directly into our bodily constitution.

That Goethe had already taken the first steps in this direction is shown by the last chapter of his Theory of Colours, entitled “The Sensory and Moral Effects of Colour.” With every colour-effect he experiences something that at once unites deeply, not with the faculty of perception only, but with the whole man. He experiences yellow, or scarlet, as active colours, as it were permeating him through and through, filling him with warmth: while he regards blue and violet as colours that draw one out of oneself, as cold colours.³ The whole man experiences something in acts of sense-perception. The perception, together with its content, passes down into the organism, and the Ego with its thought-content remains as it were hovering above. We detach thinking inasmuch as we take into and fill ourselves with the whole content of the perception, instead of weakening it with concepts, as we usually do. We train ourselves in a particular way to achieve this by systematically practising something that came to be practised in a decadent form by the men of the East. Instead of grasping the content of the perception in pure, strictly logical thoughts, we grasp it in symbols, in pictures, allowing it to stream into us, so that in a certain sense it by-passes our thoughts. We steep ourselves in the richness of the colours, in the richness of the tone, by learning to experience the images inwardly, not in terms of thought but as pictures, as symbols. Because we do not permeate our inner life with the thought-content, after the manner of association-psychology, but with the content of perception expressed through symbols and pictures, the living forces of our etheric and astral bodies stream out from within and we learn to know the depths of our consciousness and of our soul. It is in this way that genuine knowledge of the inner nature of man is acquired. The obscure mysticism often said by nebulous minds to be a way to the God within leads to nothing but abstraction and cannot possibly satisfy anyone who wishes to experience the fullness of his manhood.

So, you see, if it is desired to establish a true physiological science of man, thinking must be detached and the picture-forming activity sent inwards, so that the organism reacts in Imaginations. This is a path that is only just beginning in Western culture, but it is the path that must be trodden if the influence that streams over from the East, and would lead to decadence if it alone were to prevail, is to be confronted by something equal to opposing it, so that our civilisation may take a path of ascent and not of decline.

Generally speaking, however, it can be said that human language itself is not yet sufficiently developed to be able adequately to characterise the experiences that are here encountered in a man's inmost life of soul. And it is at this point that I should like to tell you of a personal experience of my own.

Many years ago I made an attempt to formulate what may be called a science of the human senses. In spoken lectures I did to some extent succeed in putting this science of the twelve senses into words, because there it is more possible to manipulate the language and ensure understanding by means of repetitions, so that the deficiency of our language—which is not yet equal to expressing these super-sensible things—is not so strongly felt. But strangely enough, when I wanted many years ago to write down what I had given in lectures as pure Anthroposophy in order to put it into a form suitable for a book, the outer experiences, on being interiorised became so delicate and sensitive that language simply failed to provide the words, and I believe the beginning of the text—several sheets of print—lay for some five or six years at the printer's. It was because I wanted to write the whole book in the style in which it began that I could not continue writing, for the simple reason that at the stage of development 1 had then reached, language refused to furnish the means for what I wished to achieve. Then came an overload of work, and I have still not been able to finish the book.

Anyone who is less conscientious about what he communicates from the spiritual world might perhaps smile at the idea of being held up in this way by a temporarily insurmountable difficulty. But one who feels a full sense of responsibility and applies it in all descriptions of the path that Western humanity must take towards Imagination knows that to find the right words entails a great deal of effort. As a path of training it is comparatively easy to describe, and this has been done in my book Knowledge of the Higher Worlds. But if one's aim is to achieve a definite result such as that of describing the essential nature of man's senses—a part, therefore, of the inner make-up and constitution of humanity—it is then that the difficulties appear, among them that of grasping Imaginations and presenting them in clear contours by means of words.

Nevertheless, this is the path that Western mankind must follow. And just as the man of the East experienced entry into the spiritual world through his mantras, so must the Westerner, leaving aside all association-psychology, learn how to penetrate into his own being by reaching the world of Imagination. Only so will he acquire a true knowledge of humanity, and this is essential for any progress. Because we in the West have to live in a much more conscious way than men of the East, we must not adopt the attitude which says: “Whether or not humanity will eventually master this world of Imagination through natural processes can be left to the future.” No—this world of Imagination, because we have passed into the stage of conscious evolution, must be striven for consciously; there must be no coming to a standstill at certain stages. For what happens then? What happens then is that the ever-increasing spread of scepticism from East to West is not met with the right counter-measures, but with measures ultimately due to the fact that the spirit-and-soul unconsciously has united too radically, too deeply, with the physical body and that too firm a connection is made between the spirit-and-soul and the physical body.

Yes, it is indeed possible for a man not only to think materialistically but to be a materialist, because the spirit-and-soul is too strongly linked with the physical body. In such a man the Ego does not live freely in the concepts of pure thinking. And when he descends into the body with perceptions that have become pictorial, he descends with the Ego together with the concepts. And when this condition spreads among men, it gives rise to the spiritual phenomenon well known to us—to dogmatism of all kinds. This dogmatism is nothing else than the translation into the domain of spirit-and-soul of a condition which at a lower stage is pathological in agoraphobia and the like, and which—because these things are related—shows itself also in something which is merely another form of fear, in superstition of every variety. An unconscious urge towards Imagination is held back through powerful agencies, and this gives rise to dogmatism of all types. These types of dogmatism must be gradually replaced by what is achieved when the world of ideas is kept firmly in the sphere of the Ego; when progress is made towards Imagination and the true nature of man becomes an inner experience.

This is the Western path into the spiritual world. It is this path through Imagination that must establish the stream of Spiritual Science, the process of spiritual evolution that must make its way from West to East if humanity is to achieve real progress. But it is supremely important at the present time for humanity to recognise what the true path of Imagination should be, what path must be taken by Western Spiritual Science if it is to be a match for the Inspiration and its fruits that were once attained by ancient Eastern wisdom in a form suited to the racial characteristics of the people concerned. Only if we are able to confront the now decadent Inspiration of the East with Imaginations which, sustained by the spirit and charged through and through with reality, have arisen along the path to a higher spiritual culture, only if we can call this culture into existence as a stream of spiritual life flowing from West to East, are we bringing to fulfilment what is actually living deep down in the impulses for which mankind is striving. It is these impulses which are to-day breaking out in cataclysms of the social life because they cannot find other expression.

In the next lecture we will speak further of the path of Imagination, and of how the way to the higher worlds is envisaged by anthroposophical Spiritual Science.

• 1. See, for example, The Study of Man (14 lectures) (Anthroposophical Publishing Co.); also Anthroposophy, Psychosophy, Pneumatosophy (in typescript only).
• 2. Dr. Steiner had referred to agoraphobia, claustrophobia, astrophobia.
• 2. From the book Knowledge of the Higher Worlds, revised edition, 1958, p. 158: “The many repetitions in the sayings of the Buddha are not comprehensible to people of our present evolutionary stage. For the esoteric student, however, they become a force on which he gladly lets his inner senses rest, for they correspond with certain rhythmic movements in the etheric body. Devotional surrender to them with perfect inner peace, creates an inner harmony with these movements, and because the latter are an image of certain cosmic rhythms which also at certain points repeat themselves and revert to former modes, the individual listening to the wisdom of the Buddha unites his life with that of the cosmic mysteries.”
• 3. See Goethe's Theory of Colours, Part VI. Translated by Charles Eastlake, F.R.S. (published by John Murray, 1840).