The Rudolf Steiner Archive

Three Divisions in the Middle Period of Childhood

When we consider the time from the change of teeth to puberty (this important period really sets the standard for our education as a whole), we see that it is divided again into smaller stages. During the first of these, up to the ninth year, children are not in a position to distinguish clearly between self and the outside world; even in the feeling life, the experience of the world as distinguished from I-being is unclear. People today do not generally regard these things correctly. They may observe that a child bumps into the corner of a table and then immediately strikes the table. People then say, “This child thinks the table is alive, and because of this, the child hits it in return.” People speak in terms of “animism” as they do in relation to cultural history, but in reality this is not the situation.

If you look into the child’s soul you can see that the table is not seen as alive; not even living things are considered to be alive as they will be later on. But, just as children see their arms and hands as members of their own being, they view what occurs beyond the self as a continuation of their own being. Children do not yet distinguish between self and world. Consequently, during this stage—the first third of the time between change of teeth and puberty—we must bring everything to the child through fairy tales and legends so that, in everything children see, they will find something that is not separate, but a continuation of their own being.

From a developmental standpoint, the transition from the ninth to the tenth year is vitally important for children, though the precise moment varies from child to child, sometimes earlier, sometimes later. You will notice that around this time, children grow somewhat restless; they come to the teacher with questioning eyes, and these things require that you have a fine feeling. Children will ask things that startle you, very different from anything they had asked before. Children find themselves in a strange situation inwardly. Now it is not a question of giving them all sorts of admonitions in a pedantic and stilted way; it is our task, above all, to feel our way into their own being.

At this stage, something appears in the subconscious being of a child. It is not, of course, anything that the child could express consciously, but we may characterize it in this way: until this time, children unquestioningly accepted as truth, goodness, and beauty whatever the authority, or revered teacher, presented as true, good, and beautiful. They were completely devoted to the one who was their authority. But at this point between the ninth and tenth year something comes over children—in the feelings, not in thinking, since they do not yet intellectualize things. Something comes over them, and it awakens in the soul as a kind of faint, dreamlike question: How does the teacher know this? Where does it come from? Is my teacher really the world? Until now, my teacher was the world, but now there is a question: Does not the world go beyond the teacher?

Up to this point, the teacher’s soul was transparent, and the child saw through it into the world; but now this adult has become increasingly opaque, and the child asks, out of the feelings, what justifies one thing or another. The teacher’s whole bearing must then very tactfully find what is right for the child. It is not a matter of figuring out ahead of time what to say, but of knowing how to adapt to the situation with inner tact. If right at this moment one can find the appropriate thing for the child through an inner, imperceptible sympathy, it will have an immense significance for that child’s whole life right up to the time of death. If a child at this stage of inner life can say of the teacher, “This person’s words arise from the secrets and mysteries of the world,” this will be of great value to the child. This is an essential aspect of our teaching method.

Cause and Effect and Education as a Healing Art

At this point in life, children experience the difference between the world and the I-being. Now you can progress from teaching about plants, as I described yesterday, to teaching about animals. If you do this as I described it, you will make the correct approach to a child’s feeling for the world. Only in the third period—beginning between the middle of the eleventh year and toward the twelfth—will a child acquire any understanding for what we might call a “feeling of causality.” Prior to the twelfth year, you can speak to children as cleverly as you like about cause and effect, but you will find them blind to causality at that age. Just as the term color-blind is coined from color, we may coin the term cause-blind. Connections between cause and effect are not formed in the human being before the twelfth year. Therefore, it is only at this age that we can begin to teach children what they need to know about the physical, mineral realm, which of course involves physics and chemistry, thus going beyond a purely pictorial presentation. Before that age, not only would it be useless but would in fact be harmful.

This also shows us how to approach history lessons. Initially, history should be presented in terms of individual figures through a kind of “painting” of the soul, if I may call it that. Until a child’s twelfth year, you should give the children only living pictures. Anything else would harden their being—it would bring about a kind of sclerosis of the soul. If before the eleventh year you speak to children of the way one epoch prepared another through certain impulses and so on, you create in them a sclerosis of the soul. People who have an eye for such things often see old men and women who learned about cause and effect in history much too early. This can even go into the physical body at this age through the same principles I have described. Physical sclerosis in old people can be traced back to, among other causes, the fact that they were taught too much about causality as children.

We must notice such connections and understand them. They constitute a demand of our civilization and lead us back to what could at one time be found through an instinctive knowledge of human nature—a knowledge that we can no longer use in these times of conscious thought. If we go back to earlier eras, however, even only as far as the early Greek times, we find that the words educator and healer were very closely related to each other, because people knew that when human beings enter this earthly life they have not yet reached their full height; they are beings who have yet to be brought to their highest potential.

This is why the idea of the Fall has such validity—that souls really enter earthly existence as subhuman beings. If they were not subhuman, we not need to educate them any more than we must educate a spider so that later on it can make a web. Human beings must be educated because they must be brought into their full humanity. And if you have the proper idea of how we must lead a person in body, soul, and spirit to become truly human, you will see that this must be done according to the same principles that bring an abnormal human being back to the right path. In the same way, ordinary education has the task of healing a person whose humanity has been injured. Only when we recognize again the natural and spiritual relationship between these two activities will we be able to fructify our education properly through an ethical physiology.

It is extraordinary to think how recently—and how thoroughly—these ideas have been lost. For example, Herder’s Reflections on the Philosophy of the History of Mankind (1791) describes with real inner devotion how illness can teach one to observe the inner human being. When people become ill, it is an attack on their normal course of being, and the way an illness manifests and how it leaves a person demonstrate the laws of human nature. Herder is delighted to discover that through instances of mental as well as of physical illness, he can learn about the inner structure of the human being. He is still clearly aware of the relationship between medicine and pedagogy. It is not so long ago, then, when the old principle still applied—the principle that when a human being enters the world, it is really due to illness caused by sin, and we must heal, or educate, that individual. Admittedly, this is expressed somewhat in the extreme, but there is real truth at its basis. This must be recognized as a demand of contemporary civilization, so that the widespread practice of creating abstractions, which has even penetrated education, will end, and so that we can truly move away from the things I have seen practiced.

Recently, I had to show a man round the Waldorf school, a man who had an important position in the world of education. We discussed the specifics of several pupils, and then this man summarized what he had observed in a somewhat strange way. He said, “If this is what we need to do, then teachers should study medicine.” I replied that such an absolute judgment was unjustified. If it becomes necessary to bring a certain amount of medical knowledge to education, then we must do it. But it is impossible to rely on old traditions and decide that one thing or another must apply. It will happen; it will become a requirement of society that “cultural medicine” and “cultural pedagogy” be brought closer together so they become mutually more beneficial. In many ways, everything that is currently needed is troublesome and awkward, but even life itself has become increasingly troublesome, and the cure will also be a troublesome matter.

In any case, teaching about minerals should, in practice, begin only between the eleventh and twelfth year, and history should also be treated only pictorially before then. During the eleventh or twelfth year, you can begin to consider cause and effect by connecting the various historical eras, and thus present children with a comprehensive survey. You will be able to observe the correctness of this method in this way: If you present causality in describing historical processes too soon, you will find that children do not listen; but if you do it at the proper time, they meet you with inner joy and eager participation.

Indeed, it is impossible to teach anything at all without a child’s inner cooperation. In all education, we must bear in mind how a child will enter life at puberty. Of course, there are also those young ladies and gentlemen who continue their education, and in the Waldorf school we have a university standard, with twelve classes that take them on to their eighteenth or nineteenth year or even farther. But even with these children, we must recognize that after puberty they really do go out into life, and our relationship to those students must be very different from what it was before. We must make every effort to educate in such a way that the intellect, which awakens at puberty, can then find nourishment in the child’s own nature.

If during the early school years children have stored up an inner treasury of riches through imitation, through a feeling for authority, and from the pictorial nature of the teaching, then at puberty those inner riches can be transformed into intellectual activity. From that point on, the individual will be faced with the task of thinking what was willed and felt previously. And we must take the very greatest care that this intellectual thinking does not manifest too early; for a human being can experience freedom only when, rather than being poured in by teachers, the intellect can awaken from within on its own. It must not awaken in an impoverished soul, however. If there is nothing present in a person’s inner being that was acquired through imitation and imagery—something that can rise into thinking from deep in the soul—then, as thinking develops at puberty, that individual will be unable to find the inner resources to progress; thinking would reach only into an emptiness. Such a person will find no anchorage in life; and at the very time when a person should really have found a certain inner sense of security, there will be a tendency to chase trivialities. During these awkward years, adolescents will imitate many things that seem pleasant (usually they are not exactly what would please their elders, who have a more utilitarian perspective); they imitate these things now, because they were not allowed to imitate in an appropriate and living way as younger children. Consequently, we see many young people after puberty wandering around looking for security in one thing or another, thus numbing their experience of inner freedom.

Educating for All of Life and Beyond

In every stage of life we must make sure that we do not educate only for that stage, but educate for all of a person’s earthly life—and, in fact, beyond. People can arrive most beautifully at an understanding of their own immortal human being; after puberty, they can experience for themselves how what poured into their soul as images through imitation is now freed from the soul and rises into spirit. People can feel how it continues to work, from time into eternity, passing through birth and death. It is exactly this welling up of what was instilled in the human soul through the proper education that provides an inner experience of immortality; primarily, it is life experience itself that shows us we had existence before coming down into the physical world. And what the child takes in as picture and imitates through religious feeling, unites with what that child was before descending into the physical realm; thus an inner experience of the kernel of immortality arises.

I use the word immortality, which is in current use; but even though people still believe in it, it is really only half of the question. When we speak of immortality today, we do so out of a certain self-centeredness; it is true, of course, because it represents the fact that we do not perish at death, but that our life continues. But we fail to mention the other side—the “unborn.” In ancient times, those who possessed an instinctive spiritual knowledge still recognized the two sides of eternity—the undying and the unborn. We will understand eternity only when we are able to understand both of these concepts. Eternity will be experienced when children are properly educated. Here again we are confronted by something where materialism should not be considered theoretically.

As I have already shown you, it is bad enough that all kinds of monists go around spreading various materialistic theories. But that is not in any sense the worst. The least harmful is what people only think; the worst is what flows into life to become life itself. And since the art of education has also fallen into the clutches of materialistic thinking, children are unable to experience the things I have mentioned—the experience of time passing into eternity. In this way, they lose their relationship to the eternal aspect of their own being. You can preach as much materialism as you like to those who have been correctly educated, and it will not affect them greatly. They will reply, “I have the sense that I am immortal, and unfortunately this is something that you and your proofs have overlooked.”

It is always a matter of comprehending life itself, and not merely the thoughts. Furthermore, this may seem contradictory, but an indication and a symptom of the materialism of our present age is the very fact that people today are so eager for theories and world philosophies based on ideas and concepts. If we really perceive spirit, we never leave matter. If you pursue your study of anthroposophy, you will see how it makes its way into psychology and physiology, how it speaks of material things and processes in every detail. Anthroposophic physiology addresses the activity of the liver, the spleen, or the lung very differently from today’s abstract physiology.

Abstract physiology thinks it sees the facts, but it really views facts in the same way a man might who, for example, finds a magnet. He does not know what it is, nor what forces are concealed within it, but he finds the magnet while with a woman who knows what a magnet is. He says to himself, “I’ll take this home; it will make a good horseshoe.” The woman says, “You can’t use that as a horseshoe; that is a magnet.” But the man only laughs.

Similarly, a natural scientist laughs when one speaks of the spiritual basis of the liver, spleen, or heart—if one says that spirit in fact lives within those organs. But people who laugh at such things can never deeply enter the reality of material substance. The most harmful aspect of materialism is not that it fails to understand spirit. That will be corrected eventually. The worst thing about materialism is that it is completely ignorant of matter and its activity, because it fails to find spirit in matter.

There was never a time when people knew less about matter than they do now; for you cannot find material substance in the human being without a knowledge of spirit. Consequently, I would say that the error of materialism in education is demonstrated in life when people have no feeling or inner experience of their own eternal nature. If a person has been educated in the right way—that is, if the principles of the education have been read from human nature itself—death will be experienced as an event in life and not merely its end. In this way, one learns that in the relationship between teacher and child (and later between the teacher and the young man or woman) there are not only external things at work; even in the very small child, as I have already told you, intangible forces are at work—things we can neither see nor weigh and measure.

Punishment in the Classroom

We must bear this in mind when we consider punishment as a means of education. (A question was raised in regard to this.) We cannot simply ask ourselves whether or not we should punish. How can we possibly deal with all the mischievous things children do if we completely eliminate punishment? The question of whether to punish or not is really an individual matter. Various methods can be used with some children, whereas others may respond only to punishment. The manner of punishment, however, really depends on the teacher’s temperament.

We must remember that we are not dealing with carved wooden figures but with human beings. Teachers must consider their own nature, as well as the nature of the children. The important thing is not so much what we do, but how—that the only effective punishment is inflicted by a teacher with complete inner calm and deliberation. If a punishment arises from anger, it will be completely ineffective. Here, of course, a teacher can accomplish a great deal through self-development. Otherwise, something like this may happen: A girl makes a mess, and the boy next to her gets upset with her. The teacher then begins to scold the boy, saying, “You should not get angry like that! The child replies, “But grown-up people get angry when unpleasant things happen to them.” Then the teacher says, “If you get angry I’ll throw something at you!”

If you punish in anger this way, you may get a scene like this: a teacher comes into a classroom of fairly young children who are playing. She says, “What an awful commotion you are all making! What are you doing? Why are you shouting and making so much noise?” Finally one child gets up enough courage to say, “You are the only one shouting.” Now, in terms of punishment or admonition, everything depends on the soul mood of the one punishing or admonishing. Whenever a child has done something very naughty, you can even take the precaution of ignoring it for the time being; you could sleep on it and take it up again the next day. At least in this way you may find the necessary inner calm, and however you decide to deal with that child, your admonition or your punishment will be far more effective than anything you do while angry. This method may have its drawbacks as well, but you must always weigh one thing against another and not become too one-sided.

“Reading” the Child

You can see that in this method of teaching and education, based as it is on anthroposophic principles, each particular age of the child must be read, as it were. We must see more in a human being than present scientific thinking wants to see. Of course, such scientific thinking has contributed to wonderful progress, but in terms of human beings, it is as though they had something written in front of them and began to describe the letters of that writing. It is certainly useful and beautiful to have the letters described, but that is not the point; we must read. We do not need to describe the organs and how the soul works in them, which is the modern method, but we must have the capacity to read the human being. Such “reading” for a teacher may be understood by imagining that you have a book in your hand, and, no matter how interesting it may be, if you cannot read it but only look at the printed letters, it will not arouse you very strongly to any inner activity. If, for example, someone has a very interesting novel, but can only describe the letters, then nothing will happen within that person. So it is with the art of education—nothing happens in a person who merely describes the individual organs or the various aspects of the human soul. Educators who can read will find in every child a “book of the soul.”

Children can become reading material of the soul for their teachers, even in very large classes. If this happens, a teacher will sense when, before the ninth or tenth year, children do not differentiate between the world and their own I-being; they will sense how, before this time, children are unable, out of themselves, to write anything in the way of a composition. At most, they will be able to retell something they have heard in fairy tales or legends. Only when children are nine or ten can you gradually begin to present images and thoughts that they can in turn write about from their own free feelings and ideas. The inner thought structure needed by a child before being able to write an essay is not yet present before the twelfth year; they should not be encouraged to write essays before then. (I am speaking of this, because someone asked about it.) If they do this too soon, they will begin to suffer not from “sclerosis” of the soul in this case, but from “rickets” of the soul. Later in life, such a child will become inwardly weak and ineffective.

Only when our study of the human being can lead us to an a unique knowledge of each child will we be able to educate them in the appropriate way; the correct education must enable children to take their place socially in the everyday world. Indeed, children belong to this world, and must enter more and more deeply into it as long as they live on Earth; and after death they will be able to live on properly in the spiritual realm. This experience is indeed a real condition for life in the world beyond the gate of death.

The Capacity to Meet Other Human Beings

Human beings become hardened when they cannot discover how to meet other people in a truly human way; they harden themselves for the life that will face them after death. People have lost the capacity for meeting one another in a human way, and this is yet another dark side to the picture of our time. Nowhere do we find people who can enter with loving feeling into another human being. This is clearly evident due to the amount of talk about social demands these days. Why is this?

The obvious basis of social life—the power to truly feel and experience with another person—has been sadly lost. Whenever demands are urgently presented in any given age, those very demands show us what is missing in that time, because whatever people lack, they demand. Real social life is missing, and this is why the social ideal is so vehemently discussed in our current era. But education for social life is hardly touched, although many enlightened people speak of it. It has retreated increasingly into the background, and in many respects, human beings meet and pass each other without any understanding of one another.

It is indeed a grievous feature of present-day life that when one human being meets another, there is no mutual understanding. You can find clubs and societies with one or another common aim, where people have worked together for years, but they really do not know each other at all. People know nothing about the inner life of those they work with, because they lack a living interest, a living devotion, a living sympathy in relation to the other. But such living interest, devotion, and sympathy will be present if, at the right age, we permeate every area of teaching and education with the principle of imitation and, in its proper place, the principle of authority. This social feeling and understanding for others depends, in a most intimate way, on whether or not we have any sense of what in our world participates in the spiritual realm.

There was a time when human beings knew very little about the Earth; the tools they used were simple and primitive, and the way they represented natural objects in art was sometimes very talented but remarkably undeveloped. We now live in an age when we use complicated tools to master nature, and the most minute details are painstakingly copied, for example, in our works of art. But what we lack today is the power to enter the spirit of nature, the spirit of the cosmos, and the universe as a grand whole. That power must be reclaimed.

Above all, in the astronomical realm we have lost sight of our relationship to the universe. If you look at a plant, you can see how it takes root in the ground—how it arises from a seed, unfolds its first leaves and stem, more leaves and a blossom, and how it then gathers itself together again in the fruit. Goethe described it this way: In the plant you see how it draws out into space, rotates, and then contracts. Goethe was unable to go far enough. He described this expansion and contraction of the plant, but could not come to the point of knowing why this happens. It happens because the plant is exposed to the forces of the Moon and Sun. Whenever the Sun’s forces are active, the plant expands and opens its leaves; when Moon forces act on it, plant life contracts—it develops the stem and then the seed, where the whole plant life is drawn together in a single point. Thus, when we consider this expansion and contraction as Goethe has shown it to us, we see in it the alternation of Sun and Moon forces, and we are led out into the distant spaces of the cosmos. When we can see how the stars are at work in the plant, we do not remain bound and limited.

These Sun and Moon forces that influence plants act in a more complicated way on the human being, and this leads us to think that the human being is not just a citizen of Earth, but of the cosmos as well. We know that when we eat—for example, cabbage or venison—or drink something, whatever relates to life pursues its own course within us. We nevertheless know about such things, because can perceive them. But we have no knowledge of how we are connected with the starry worlds in our soul and spirit—how the forces of contraction live in the sphere of the Moon, the forces of expansion in that of the Sun; we do not know that these forces maintain the balance more or less perfectly in a human being—that melancholic tendencies have their roots in the Moon realm, sanguine tendencies of soul in the Sun, and balance and harmony are brought about by cosmic activity.

A detailed discussion of this in no way diminishes our concept of freedom, nor does it lead to preposterous ideas of any kind. This can all be examined with the same precision used in mathematics. But mathematics, though true, remains abstract. The knowledge of Sun and Moon that I mentioned leads us to see how we receive spiritual nourishment from what flows from the whole galaxy of stars; it becomes a strength within us, a driving force. If we can unite in this way with the spirit of the universe, we will become whole human beings, and the urge will no longer arise to bypass others without understanding, but as true human beings we will find the true human being in others. The more we describe only matter and apply those descriptions to human beings, the more we freeze the life of the soul; but if we can ally ourselves with the spirit, we can serve our fellow human beings with true warmth of heart. Thus, an education that seeks and finds the spirit in the person will lay the foundations for human love, human sympathy, and human service in the proper sense of the word.

In an organism, everything is at the same time a beginning and an end; this is also true of the whole life of the spirit. You can never know the world without practicing a knowledge of the human being—without looking into the self. For the human being is a mirror of the world; all the secrets of the universe are contained in the human being. The fixed stars work in the human being, the moving planets work in the human being, and all the elements of nature work there as well. To understand the human being—to see true being there—is also to find a place in the world in the right way.

Consequently, education must be permeated by a kind of golden rule that quickens all the teacher’s work with the children, something that gives life to that work, just as, in a physical sense, the blood gives life to the physical organism. So out of a worldview permeated with spirit, the lifeblood of the soul must enter the soul of the teacher. Then the soul’s lifeblood will set its imprint on all the methods and practice of the teaching effort and save them from becoming abstract principles. Something will thus live in the educator, which I would like to characterize through these concluding words, as a kind of education for life itself:

To spend oneself in matter
is to grind down souls.
To find oneself in the spirit
is to unite human beings.
To see oneself in all humanity
is to construct worlds.

Dear friends,

There is something that is always overlooked in this present age, something that has to do with the working, and the wanting to work, of the spiritual world. It is this: that total spiritual activity must include the creative activity to be found in human thought and feeling. What really lies at their foundation has been completely forgotten in this age of materialistic thought; today humankind is fundamentally entirely unaware of it. That is why in this very field a kind of evil mischief is perpetrated throughout our present civilization. You surely know that from every possible center, whatever it may be called, all kinds of instructions go out to people telling how they can enhance their thought power, how their thoughts can become powerful. In this way seeds are strewn in every direction of something that in earlier spiritual life was called—and still is called—“black magic.” Such things are the cause of both soul illnesses and bodily illnesses, and the physician and priest must be aware of them in the course of their work. If one is alert to these things, one already has a clearer perception of the illnesses and symptoms of human soul-life. Moreover one can work to prevent them. This is all of great importance. The intent of instruction about thought power is to give people a power they would otherwise not possess, and this is often used for pernicious reasons. There is every possible kind of instruction today with this intent—for instance, how business executives can be successful in their financial transactions. In this area a tremendous amount of mischief is perpetrated.

And what is at the bottom of it all? These things will simply become worse unless clear knowledge of them is sought precisely in the field of medicine and in the field of theology. For human thinking in recent times, particularly scientific thinking, has come enormously under the influence of materialism. Often today people express their satisfaction over the fact that materialism in science is on the decline, that the tendency everywhere is to try to reach out beyond materialism. But truly this is slight satisfaction for those who see through these things. In the eyes of such people, the scientists or the theologians who want to overcome materialism in a modern manner are much worse than the hard-shell materialists whose assertions gradually become untenable through their very absurdity. And those who talk so glibly about spiritualism, idealism, and the like are strewing sand in people's eyes—and it's going into their own eyes as well.

For what do Driesch¹³ and others do, for instance, when they want to present something that is beyond physical-material events? They use exactly the same thoughts that have been used for hundreds of years to think about the material world alone, thoughts that indeed have no other capacity than to think about the material world alone. These are the thoughts they use to think about something that is supposed to be spiritual. But such thoughts do not have that capacity. For that, one has to go to true spiritual science. That is why such strange things appear and today it is not even noticed that they are strange. A person like Driesch, for instance, recognized officially by the outer world but in reality a dilettante, holds forth to the effect that one must accept the term “psychoid.” Well, if you want to ascribe to something a similarity to something else, that something else must itself be around somewhere. You can't speak of apelike creatures if there are no apes to start with. You can't speak of the “psychoid” if you say there's no such thing as a soul! And this silly nonsense is accepted today as science, honest science, science that is really striving to reach a higher level. These things must be realized. And the individuals in the anthroposophical movement who have had scientific training will be of some value in the evolution of our civilization if they don't allow themselves to be blinded by the flaring-up of will-o'-the-wisps but persist in observing carefully what is now essential to combat materialism.

Therefore the question must be asked: How is it possible for active, creative thinking to arise out of today's passive thinking? How must priests and physicians work so that creative impulses can now flow into the activity of individuals who are led and who want to be led by the spirit? Thoughts that evolve in connection with material processes leave the creative impulse outside in matter itself; the thoughts remain totally passive. That is the peculiar characteristic of our modern thought world, that the thoughts pervading the whole of science are quite passive, inactive, idle. This lack of creative power in our thinking is connected with our education, which has been completely submerged in the current passive science. Today human beings are educated in such a way that they simply are not allowed to think a creative thought—for fear that if they should actually entertain a creative thought they wouldn't be able to keep it objective but would add some subjective quirk to it! These are things that must be faced. But how can we come to creative thoughts? This can only happen if we really develop our knowledge of the human being. Humans cannot be known by uncreative thoughts, because by their very nature they themselves are creative. One must re-create if one wants knowledge. With today's passive thinking one can only understand the periphery of the human being; one has to ignore the inner being.

It is important that we really understand the place humanity has been given in this world. Today therefore, let us put something before our souls as a kind of goal that lies at the end of a long perspective, but that can make our thoughts creative—for it holds the secret for making human thought creative.

Let us think of the universe in its changing and becoming—say in the form of a circle. (Plate VII) We may picture it like this because actually the universe as it evolves through time presents a kind of rhythmic repetition, upward and downward, with respect to many phenomena. Everywhere in the universe we find rhythms like that of day and night: other, greater rhythms that extend from one Ice Age to another, and so forth. If first we confine our inquiry to the rhythm that has the largest intervals for human perception, it will be the so-called Platonic year, which has always played an important role in human thoughts and ideas about the world when these were filled with more wisdom than they are now.

We can come to the Platonic year if we begin by observing the place where the sun rises on the first day of spring, the twenty-first of March of each year. At that moment of time the sun rises at a definite spot in the sky. We can find this spot in some constellation; attention has been given to it through all the ages, for it moves slightly from year to year. If, for instance, in 1923 we had observed this point of spring, its place in the sky in relation to the other stars, and now in 1924 observe it again, we find it is not in the same place; it lies farther back on a line that can be drawn between the constellation of Taurus and the constellation of Pisces. Every year the place where spring begins moves back in the zodiac a little bit in that direction. This means that in the course of time there is a gradual shift through all the constellations of the starry world; it can be seen and recorded. If we now inquire what the sum of all these shifts amounts to, we can see what the distance is from year to year. One year it is here, the next year there, and so on—finally it has come back to the same spot. That means after a certain period of time the place of spring's beginning must again be in the very same spot of the heavens, and for the place of its rising the sun has traveled once around the entire zodiac. When we reckon that up, it happens approximately every 25,920 years. There we have found a rhythm that contains the largest time-interval possible for a human being to perceive—the Platonic cosmic year, which stretches through approximately 25,920 of our ordinary years.

There we have looked out into the distances of the cosmos. In a certain sense we have pushed our thoughts against something from which the numbers we use bounce back. We are pushing with our thoughts against a wall. Thinking can't go any further. Clairvoyance must then come to our aid; that can go further. The whole of evolution takes place in what is encircled by those 25,920 years. And we can very well conceive of this circumference, if you will—which obviously is not a thing of space, but of space-time—we can conceive of it as a kind of cosmic uterine wall. We can think of it as that which surrounds us in farthest cosmic space. (Plate VII, red-yellow)

Now let us go from what envelops us in farthest cosmic space, from the rhythm that has the largest interval of time that we possess, to what appears to us first of all as a small interval, that is, the rhythm of our breathing. Now we find—again, of course, we must use approximate numbers—we find eighteen breaths a minute. If we reckon how many breaths a human being takes in a day, we come to 25,920 breaths a day. We find the same rhythm in the smallest interval, in the human being the microcosm, as in the largest interval, the macrocosm.

Thus the human being lives in a universe whose rhythm is the same as that of the universe itself. But only the human being, not the animal; in just these finer details of knowledge one finally sees the difference between the human and the animal. The essential nature of the human physical body can only be realized if it is related to the Platonic cosmic year; 25,920 years: in that span of time the nature of our physical body is rooted. Take a look in An Outline of Esoteric Science at the tremendous time periods, at first determined otherwise than by time and space as we know them, through the metamorphosis of sun, moon, and earth. Look at all the things that had to be brought together, but not in any quantitative way; then you can begin to understand the present human physical body with all its elements.

And now let us go to the center of the circle, (Plate VII) where we have the 25,920 breaths that, so to speak, place humanity in the center of the cosmic uterus. Now we have reached the ego. For in the breathing—and remember what I said about the breathing, that in the upper human it becomes a finer breathing for our so-called spiritual life—we find the expression of the individual human life on earth. Here, then, we have the ego. Just as we must grasp the connection of our physical body to the large time interval, the Platonic cosmic year, so we must grasp the connection of our ego—which we can feel in every breathing irregularity—to the rhythm of our breathing.

So you see, our life on earth lies between these two things—our own breathing and the cosmic year. Everything that is of any importance for the human ego is ruled by the breath. And the life of our physical body lies within those colossal processes that are ruled by the rhythm of 25,920 years. The activity that takes place in our physical body in accordance with its laws is connected with the large rhythm of the Platonic year in the same way that our ego activity is connected with the rhythm of our breathing. Human life lies in between those two rhythms. Our human life is also enclosed within physical-etheric body and astral body-ego. From a certain point of view we can say that human life on earth lies between physical body-etheric body and astral body-ego; from another point of view, from the divine, cosmic aspect, we can say human life on earth lies between a day's breathing and the Platonic year. A day's breathing is in this sense a totality; it relates to our whole human life.

But now let us consider from the cosmic standpoint what lies between human breathing, that is, the weaving life of the ego, and the course of a Platonic year, that is, the living force out in the macrocosm. As we maintain our rhythm of breathing through an entire day of twenty-four hours, we meet regularly another rhythm, the day-and-night rhythm, which is connected with how the sun stands in relation to the earth. The daily sunrise and sunset as the sun travels over the arch of heaven, the darkening of the sun by the earth, this daily circuit of the sun is what we meet with our breathing rhythm. This is what we encounter in our human day of twenty-four hours.

So let us do some more arithmetic to see how we relate to the world with our breathing, how we relate to the course of a macrocosmic day. We can figure it out in this way: Start from one day; in a year there are 360 days. (It can be approximate.) Now take a human life (again approximate) of seventy-two years, the so-called human life span. And we get 25,920 days. So we have a life of seventy-two years as the normal rhythm into which a human being is placed in this world, and we find it is the same rhythm as that of the Platonic sun year.

So our breathing rhythm is placed into our entire life in the rhythm of 25,920. One day of our life relates to the length of our entire life in the same rhythm as one of our breaths relates to the total number of our breaths during one day. What is it, then, that appears within the seventy-two years, the 25,920 days in the same way that a breath, one inhalation-exhalation, appears within the whole breathing process? What do we find there? First of all we have inbreathing-outbreathing, the first form of the rhythm. Second, as we live our normal human life there is something that we experience 25,920 times. What is that? Sleeping and waking. Sleeping and waking are repeated 25,920 times in the course of a human life, just as inbreathing and outbreathing are repeated 25,920 times in the course of a human day. But now we must ask, what is this rhythm of sleeping and waking? Every time we go to sleep we not only breathe carbon dioxide out, but as physical human beings we breathe our astral body and ego out. When we wake, we breathe them in again. That is a longer inbreathing-outbreathing: it takes twenty-four hours, a whole day. That is a second form of breathing that has the same rhythm. So we have a small breath, our ordinary inhalation-exhalation; and we have a larger breath by which we go out into the world and back, the breath of sleeping-waking.

But let us go further. Let us see how the average human life of seventy-two years fits into the Platonic cosmic year. Let us count the seventy-two years as belonging to one great year, a year consisting of days that are human lives. Let us reckon this great cosmic year in which each single day is a whole human life. Then count the cosmic year also as having 360 days, which would mean 360 human lives. Then we would get 360 human lives x 72 years = 25,920 years: the Platonic year.

What does this figure show us? We begin a life and die. What do we do when we die? When we die, we breathe out more than our astral body and ego from our earthly organism. We also breathe our etheric body out into the universe. I have often indicated how the etheric body is breathed out, spread out into the universe. When we come back to earth again, we breathe our etheric body in again. That is a giant breath. An etheric inbreathing-outbreathing. Mornings we breathe in the astral element, while with our physical breath we breathe in oxygen. With each earth-death we breathe the etheric element out; with each earth-life we breathe the etheric element in.

So there we have the third form of breathing: life and death. If we count life to be our life on earth, and death to be our life between death and a new birth, then we have the largest form of breathing in the cosmic year:

1. Inhalation-exhalation, the smallest breath.
2. Sleeping-waking, a larger breath.
3. Life-death, the largest breath.

Thus we stand first and foremost in the world of the stars. Inwardly, we relate to our ordinary breathing; outwardly, we relate to the Platonic year. In between, we live our human life, and exactly the same rhythm is revealed in this human life itself.

But what comes into this space between the Platonic year and our breathing rhythm? Like a painter who prepares a canvas and then paints on it, let us try painting on the base we have prepared, that is, the rhythms we have found in numbers. With the Platonic year as with smaller time rhythms, especially with the rhythm of the year, we find that continual change goes on in the outer world. Also it is change that we perceive; we perceive it most easily in temperatures: warmth and cold. We need only to think of cold winter and warm summer—here again we could present numbers, but let us take the qualitative aspect of warmth and cold. Human beings live life within this alternation between warmth and cold. In the outer world the alternation is within the element of time; and for so-called nature, changing in a time sequence from one to the other is quite healthful. But human beings cannot do this. We have, in a certain sense, to maintain a normal warmth—or a normal coldness, if you will—within ourselves. We have to develop inner forces by which we save some summer warmth for winter and some winter cold for summer. In other words, we must keep a proper balance within; we must be so continually active in our organism that it maintains a balance between warmth and cold no matter what is happening outside.

There are activities within the human organism of which we are quite unaware. We carry summer within us in winter and winter within us in summer. When it is summer, we carry within us what our organism experienced in the previous winter. We carry winter within us through the beginning of spring until St. John's Day; then the change comes. As autumn approaches, we begin to carry the summer within us, and we keep it until Christmas, until December 21, when the balance shifts again. So we carry in us this continual alternation of warmth and cold. But what are we doing in all this?

When we examine what we are doing, we find something extraordinarily interesting. Let this be the human being (see drawing below).

We realize from simple superficial observation that everything that enters the human being as cold shows the tendency to go to the nerve-sense system. And today we can point out that everything that works as cold, everything of a winter nature, works in the building up of our head, of our nerve-sense organization. Everything of a summer nature, everything that contains warmth, is given over to our metabolic-limb system. If we look at our metabolic-limb system, we can see that we carry within it everything summery. If we look at our nerve-sense functions, we can see that we carry in them everything we receive out of the universe that is wintry. So in our head we always have winter; in our metabolic-limb system we always have summer. And our rhythmic system maintains the balance between the one and the other. Warmth-cold, warmth-cold, metabolic system-head system, with a third system keeping them in balance. Material warmth is only a result of warmth processes, and material cold the result of cold processes. So we find a play of cosmic rhythm in the human organism. We can say that winter in the macrocosm is the creative force in the human nerve-sense system centered in the head. Summer in the macrocosm is the creative force in the human metabolic-limb system.

This way of looking into the human organism is another example of the initiatic medicine of which I spoke when I said it has a beginning in the book¹⁴ that Dr. Wegman worked out with me. The beginning is there for what must more and more become a part of science.

If we climb the rocks where the soil is so constituted that winter plants will grow in it, we come to that part of the outer world that is related to the organization of the human head. Let us suppose that we collect medicinal substances out in the world. We want to make sure that the spiritual forces appearing in an illness that originates in the nerve-sense system will be healed by the spirit in outer nature, so we climb very high in the mountains to find minerals and plants and bring them down for medicines for head illnesses. We are acting out of our creative thinking. It starts our legs moving toward things we must find in the earth that correspond to our medical needs. The right thoughts—and they come out of the cosmos—must impel us all the way to concrete deeds. These thoughts can stir us without our knowledge. People, say, who work in an office—they also have thoughts, at least they sometimes have them—now they are impelled by some instinct to go off on all sorts of hikes. Only they don't know the real reason—but that doesn't matter. It only becomes important if one observes such people from a physician's or a priest's standpoint. But a true view of the world also gives one inspiration for what one has to do in detail.

Now again, if we have to do with illnesses in the metabolic-limb system, we look for low-growing plants and for minerals in the soil. We look for what occurs as sediment, not for what grows above the earth in crystal form. Then we get the kind of mineral and plant remedies we need. That is how observation of the connection between processes in the macrocosm and processes in man lead one from pathology to therapy.

These connections must again be clearly understood. In olden times people knew them well. Hippocrates was really a latecomer as far as ancient medicine is concerned. But if you read a little of what he is supposed to have written, of what at any rate still preserved his spirit, you will find this viewpoint throughout. All through his writings you will find that the concrete details relate to broad knowledge and observation such as we have been presenting. In later times, such things were no longer of any interest. People came more and more to mere abstract, intellectual thinking and to an external observation of nature that led to mere experimentation. We must find the way back again to what was once vision of the relation between the human being and the world.

We live as human beings on the earth between our ego and our physical body, between breathing and the Platonic year. With our breathing we have a direct relation to the day. What do we relate to with our physical body? How do we relate physically to the Platonic year? There we relate to totally external conditions in the evolution of large natural processes—for instance, to climatic changes. In the course of the large natural processes human beings change their form, so that, for instance, successive racial forms appear, and so forth. We relate qualitatively to what happens in the shorter external changes, to what successive years and days bring us. In short, we evolve as human beings between these two farthest boundaries. But in between we can be free, because in between, even in the macrocosm, a remarkable element intervenes.

One can be lost in wonder in pondering over this rhythm of 25,920 years. One is awed by what happens between the universe and the human being. And as one contemplates all this, one realizes that the whole world—including the human being—is ordered according to measure, number, and weight. Everything is wonderfully ordered—but it all happens to be human calculation! And at important moments when we are explaining a calculation—even though it is correct—we always have to add that curious word “approximately.” For our human calculation never comes out exactly right. It is all absolutely logical; order and reason are in everything, they are alive and active, everything “works,” as we say. And yet there is something in all of it, something in the universe that is completely irrational. Something is there so that however profound our awe may be, even as initiates, when we go for an afternoon walk we still take an umbrella along. We take an umbrella because something could happen that is irrational. Something can appear in the life of the universe that simply “doesn't come out right” when numbers are applied to it. And so one has had to invent leap years, intercalary months, all kinds of things. Such things have always had to be used for the fixing of time. What is offered by a well-developed astronomy that has deepened into astrology and astrosophy (for one can think of it in that way) is all destroyed for immediate use by meteorology. This latter has not attained the rank of a rational science; [This lecture was given in 1924.] it is more or less permeated by vision, and will be, more and more. It takes an entirely different path; it consists of what is left over by the other sciences. Modern astronomy itself lives only in names; it is really nothing more than a system for giving names to stars. That is why even Serenissimus came to the end of his knowledge when newly found stars had to have names. He would visit the observatories in his country and let them show him various stars through the telescope, then after seeing everything he would say, “Yes, I know all that—but how you know what that star's name is, that very distant star, that's what I don't understand.” Yes, of course it's obvious, the standpoint you've adopted at this moment when you laugh at Serenissimus. But there's another standpoint: one could laugh at the astronomers. I'd rather you'd laugh at the astronomers, because there's something very strange going on in the world as it evolves.

If you want to inquire into the old way of naming things, Saturn and so forth, you should think back to our speech course,¹⁵ and recall that in olden times names were given from the feeling the astrologers and astrosophers had for the sound of some particular star. All the old star names were God-given, spirit-given. The stars were asked what their names were, because the tone of the star was always perceived and its name was then given accordingly. Now, indeed, you come to a certain boundary line in the development of astrosophy and astrology. Earlier they had to get the names from heaven. When you come to more recent times when the great discoveries were made, for instance, of the “little fellows” (Sternwichten), then everything is mixed up. One is called Andromeda, another has another Greek name. Everything is mixed up in high-handed fashion. One can't think that Neptune and Uranus are as truly characterized by their names as Saturn was. Now there is only human arbitrariness. And Serenissimus made one mistake. He believed the astronomers were carrying on their work similarly to the ancient astrosophers. But this was not so. They possessed only a narrow human knowledge, while the knowledge of the astrosophers of olden times, and astrologers of still older times, came directly out of humanity's intercourse with the gods. However, if today one would return from astronomy to astrology or astrosophy, and thereby have a macrocosm to live in that is rational throughout, then one would reach Sophia. Then one would find too that within this rationality and Sophia-wisdom meteoronomy, meteorology, and meteorosophy are the things that “don't come out right” by our human calculation, and one can only question them at their pleasure! That's another variety of Lady! In ordinary everyday life, one calls a lady capricious. And the meteorological Lady is capricious all the way from rainshowers to comets. But as one gradually advances from meteorology to meteorosophy one discovers the finer attributes of this world queen, attributes that do not come merely from caprice or cosmic emotion, but from the Lady's warm heart. But nothing will be accomplished unless in contrast to all the arithmetic, all the thinking, all that can be calculated rationally one acquires a direct acquaintance with the beings of the cosmos and learns to know them as they are. They are there; they do show themselves—shyly perhaps at first, for they are not obtrusive. With calculations one can go further and further, but then one is getting further and further away from the true nature of the world. For one is only reaching deeds from the past.

If one advances from ordinary calculation to the calculating of rhythms as it was in astrology for the harmony of the spheres, one goes on from the calculating of rhythms to a view of the organization of the world in numbers, as we find them in astrosophy. On the other hand one finds that the ruling world beings are rather shy. They do not appear at once. First they only present a kind of Akasha photography, and one is not sure of its source. One has the whole world to look at, but only in photographs displayed in various parts of the cosmic ether. And one does not know where they come from.

Then inspiration begins. Beings come out of the pictures and make themselves known. We move out of “-nomy” - but just to “-logy.” Only when we push through all the way to intuition does the being itself follow from inspiration and we come to Sophia. But this is a path of personal development that requires the effort of the whole human being. The whole human being must become acquainted with such a Lady, who hides behind meteorology—in wind and weather, moon and sun insofar as they intervene in the elements. Not just the head can be engaged as in “-logy,” but the whole human being is needed.

Already there is a possibility of taking the wrong path in this endeavor. You can even come to Anthroposophy through the head—by coming from anthroponomy, which is today the supreme ruling science, to anthropology. There you just have rationality, nothing more. But rationality is not alive. It describes only the traces, the footprints, of life and it gives one no impulse to investigate details. Yet life really consists of details and of the irrational element. What your head has grasped, you have to take down into the whole human being, and then with the whole human being progress from “-nomy” to “-logy,” finally to “-sophy,” which is Sophia.

We must have a feeling for all this if we want to enliven theology on the one side and medicine on the other through what can truly enliven them both—pastoral medicine. But the essential thing is that first of all, at the very outset of our approach to pastoral medicine, we learn to know the direction it should take in its observation of the world.

• 13. Hans Driesch (1867–1941). Scientist and philosopher.
• 14. Rudolf Steiner and Ita Wegman, Extending Practical Medicine (London: Rudolf Steiner Press, 1996).
• 15. Rudolf Steiner, Speech and Drama (Hudson, N.Y.: Anthroposophic Press, 1986).

The first question is as follows:

What is the real difference between multiplication and division in this method of teaching? Or should there be no difference at all in the first school year

The question probably arises from my statement that in multiplication the so-called multiplicand (one factor) and the product are given, and the other factor has to be found. Of course this really gives what is usually regarded as division. If we do not keep too strictly to words, then on the same basis we can consider division, as follows:

We can say: if a whole is divided in a certain way, what is the amount of the part? And you have only another conception of the same thing as in the question: By what must a number be multiplied in order to get a certain other number?

Thus, if our question refers to dividing into parts, we have to do with a division: but if we regard it from the standpoint of “how many times ...” then we are dealing with a multiplication. And it is precisely the inner relationship in thought which exists between multiplication and division which here appears most clearly.

But quite early on it should be pointed out to the child that it is possible to think of division in two ways. One is that which I have just indicated; here we examine how large each part is if we separate a whole into a definite number of parts. Here I proceed from the whole to find the part: that is one kind of division. In the other kind of division I start from the part, and find out how often the part is contained in the whole: then the division is not a separation into parts, but a measurement. The child should be taught this difference between separation into parts and measurement as soon as possible, but without using pedantic terminology. Then division and multiplication will soon cease to be something in the nature of merely formal calculation, as it very often is, and will become connected with life.

So in the first school years it is really only in the method of expression that you can make a difference between multiplication and division; but you must be sure to point out that this difference is fundamentally much smaller than the difference between subtraction and addition. It is very important that the child should learn such things.

Thus we cannot say that no difference at all should be made between multiplication and division in the first school years, but it should be done in the way I have just indicated.

At what age and in what manner should we make the transition from the concrete to the abstract in Arithmetic?

At first one should endeavour to keep entirely to the concrete in Arithmetic, and above all avoid abstractions before the child comes to the turning point of the ninth and tenth years. Up to this time keep to the concrete as far as ever possible, by connecting everything directly with life.

When we have done that for two or two-and-a-half years and have really seen to it that calculations are not made with abstract numbers, but with concrete facts presented in the form of sums, then we shall see that the transition from the concrete to the abstract in Arithmetic is extraordinarily easy. For in this method of dealing with numbers they become so alive in the child that one can easily pass on to the abstract treatment of addition, subtraction, and so on.

It will be a question, then, of postponing the transition from the concrete to the abstract, as far as possible, until the time between the ninth and tenth years of which I have spoken.

One thing that can help you in this transition from the abstract to the concrete is just that kind of Arithmetic which one uses most in real life, namely the spending of money; and here you are more favourably placed than we are on the Continent, for there we have the decimal system for everything. Here, with your money, you still have a more pleasing system than this. I hope you find it so, because then you have a right and healthy feeling for it. The soundest, most healthy basis for a money system is that it should be as concrete as possible. Here you still count according to the twelve and twenty system which we have already “outgrown,” as they say, on the Continent. I expect you already have the decimal system for measurements? (The answer was given that we do not use it for everyday purposes, but only in science.) Well, here too, you have the pleasanter system of measures! These are things which really keep everything to the concrete. Only in notation do you have the decimal system.

What is the basis of this decimal system? It is based on the fact that originally we really had a natural measurement. I have told you that number is not formed by the head, but by the whole body. The head only reflects number, and it is natural that we should actually have ten, or twenty at the highest, as numbers. Now we have the number ten in particular, because we have ten fingers. The only numbers we write are from one to ten: after that we begin once more to treat the numbers themselves as concrete things.

Let us just write, for example: 2 donkeys. Here the donkey is the concrete thing, and 2 is the number. I might just as well say: 2 dogs. But if you write 20, that is nothing more than 2 times 10. Here the 10 is treated as a concrete thing. And so our system of numeration rests upon the fact that when the thing becomes too involved, and we no longer see it clearly, then we begin to treat the number itself as something concrete, and then make it abstract again. We should make no progress in calculation unless we treated the number I itself, no matter what it is, as a concrete thing, and afterwards made it abstract. 100 is really only 10 times 10. Now, whether I have 10 times 10, and treat it as 100, or whether I have 10 times 10 dogs, it is really the same. In the one case the dogs, and in the other the 10 is the concrete thing. The real secret of calculation is that the number itself is treated as something concrete. And if you think this out you will find that a transition also takes place in life itself. We speak of 2 twelves—2 dozen—in exactly the same way as we speak of 2 tens, only we have no alternative like “dozen” for the ten because the decimal system has been conceived under the influence of abstraction. All other systems still have much more concrete conceptions of a quantity: a dozen: a shilling. How much is a shilling? Here, in England, a shilling is 12 pennies. But in my childhood we had a “shilling” which was divided into 30 units, but not monetary units. In the village in I which I lived for a long time, there were houses along the village street on both sides of the way. There were walnut trees everywhere in front of the houses, and in the autumn the boys knocked down the nuts and stored them for the winter. And when they came to school they would boast about it. One would say: “I've got five shillings already,” and another: “I have ten shillings of nuts.” They were speaking of concrete things. A shilling always meant 30 nuts. The farmers' only concern was to gather the nuts early, before all the trees were already stripped! “A nut-shilling” we used to say: that was a unit. To sell these nuts was a right: it was done quite openly.

And so, by using these numbers with concrete things—one dozen, two dozen, one pair, two pair, etc., the transition from the concrete to the abstract can be made. We do not say: “four gloves,” but: “Two pairs of gloves;” not: “Four shoes,” but “two pairs of shoes.” Using this method we can make the transition from concrete to abstract as a gradual preparation for the time between the ninth and tenth years when abstract number as such can be presented.¹

When and how should drawing be taught?

With regard to the teaching of drawing, it is really a question of viewing the matter artistically. You must remember that drawing is a sort of untruth. What does drawing mean? It means representing something by lines, but in the real world there is no such thing as a line. In the real world there is, for example, the sea. It is represented by colour (green); above it is the sky, also represented by colour (blue). If these colours are brought together you have the sea below and

the sky above (see sketch). The line forms itself at the boundary between the two colours. To say that here (horizontal line) the sky is bounded by the sea, is really a very abstract statement. So from the artistic point of view one feels that the reality should be represented in colour, or else, if you like, in light and shade. What is actually there when I draw a face? Does such a thing as this really exist? (The outline of a face

is drawn.) Is there anything of that sort? Nothing of the kind exists at all. What does exist is this: (see shaded drawing). There are certain surfaces in light and shade, and out of these a face appears. To bring lines into it, and form a face from them, is really an untruth: there is no such thing as this.

An artistic feeling will prompt you to work out what is really there out of black and white or colour. Lines will then appear of themselves. Only when one traces the boundaries which arise in the light and shade or in the colour do the “drawing lines” appear.

Therefore instruction in drawing must, in any case, not start from drawing itself but from painting, working in colour or in light and shade. And the teaching of drawing, as such, is only of real value when it is carried out in full awareness that it gives us nothing real. A terrible amount of mischief has been wrought in our whole method of thinking by the importance attached to drawing. From this has arisen all that we find in optics, for example, where people are eternally drawing lines which are supposed to be rays of light. Where can we really find these rays of light? They are nowhere to be found. What you have in reality is pictures. You make a hole in a wall; the sun shines through it and on a screen an image is formed. The rays can perhaps be seen, if at all, in the particles of dust in the room—and the dustier the room, the more you can see of them. But what is usually drawn as lines in this connection is only imagined. Everything, really, that is drawn, has been thought out. And it is only when you begin to teach the child something like perspective, in which you already have to do with the abstract method of explanation that you can begin to represent aligning and sighting by lines.

But the worst thing you can do is to teach the child to draw a horse or a dog with lines. He should take a paint brush and make a painting of the dog, but never a drawing. The outline of the dog does not exist at all: where is it? It is, of course, produced of itself if we put on paper what is really there.

We are now finding that there are not only children but also teachers who would like to join our school. There may well be many teachers in the outer world who would be glad to teach in the Waldorf School, because they would like it better there. I have had really quite a number of people coming to me recently and describing the manner in which they have been prepared for the teaching profession in the training colleges. One gets a slight shock in the case of the teachers of History, Languages, etc., but worst of all are the Drawing teachers, for they are carrying on a craft which has no connection whatever with artistic feeling: such feeling simply does not exist.

And the result is (I am mentioning no names, so I can speak freely) that one can scarcely converse with the Drawing teachers: they are such dried-up, such terribly “un-human” people. They have no idea at all of reality. By taking up drawing as a profession they have lost touch with all reality. It is terrible to try to talk to them, quite apart from the fact that they want to teach drawing in the Waldorf School, where we have not introduced drawing at all. But the mentality of these people who carry on the unreal craft of drawing is also quite remarkable. And they have no moisture on the tongue—their tongues are quite dry. It is tragic to see what these drawing teachers gradually turn into, simply because of having to do something which is completely unreal.

I will therefore answer this question by saying that where-ever possible you should start from painting and not from drawing. That is the important thing.

I will explain this matter more clearly, so that there shall be no misunderstanding. You might otherwise think I had something personal against drawing teachers. I would like to put it thus: here is a group of children. I show them that the sun is shining in from this side. The sun falls upon something and makes all kinds of light, (see sketch). Light is shed upon everything. I can see bright patches. It is because the sun is shining in that I can see the bright patches everywhere. But above them I see no bright patches, only darkness (blue). But I also see darkness here, below the bright patches: there will perhaps be just a little light here. Then I look at something which, when the light falls on it in this way, looks greenish in colour. Here, where the light falls, it is whitish, but then, before the really black shadow occurs, I see a greenish colour; and here, under the black shadow, it is also greenish, and there are other curious things to be seen in between the two. Here the light does not go right in.

You see, I have spoken of light and shadow, and of how there is something here on which the light does not impinge: and lo, I have made a tree! I have only spoken about light and colour, and I have made a tree. We cannot really paint the tree: we can only bring in light and shade, and green, or,

a little yellow, if you like, if the fruit happens to be lovely apples. But we must speak of colour and light and shade; and so indeed we shall be speaking only of what is really there—colour, light and shade. Drawing should only be done in Geometry and all that is connected with that. There we have to do with lines, something which is worked out in thought. But realities, concrete realities must not be drawn with a pen; a tree, for example, must be evolved out of light and shade and out of the colours, for this is the reality of life itself.²

It would be barbarous if an orthodox drawing teacher came and had this tree, which we have drawn here in shaded colours, copied in lines. In reality there are just light patches and dark patches. Nature does that. If lines were drawn here, it would be an untruth.

Should the direct method, without translation, be used, even for Latin and Greek?

In this respect a special exception must be made with regard to Latin and Greek. It is not necessary to connect these directly with practical life, for they are no longer alive, and we have them with us only as dead languages. Now Greek and Latin (for Greek should actually precede Latin in teaching) can only be taught when the children are somewhat older, and therefore the translation method for these languages is, in a certain way, fully justified.

There is no question of our having to converse in Latin and Greek, but our aim is to understand the ancient authors. We use these languages first and foremost for the purposes of translation. And thus it is that we do not use the same methods for the teaching of Latin and Greek as those which we employ with all living languages.

Now once more comes the question that is put to me whenever I am anywhere in England where education is being discussed:

How should instruction in Gymnastics be carried out, and should Sports be taught in an English school, hockey and cricket, for example, and if so in what way?

It is emphatically not the aim of the Waldorf School Method to suppress these things. They have their place simply because they play a great part in English life, and the child should grow up into life. Only please do not fall a prey to the illusion that there is any other meaning in it than this, namely, that we ought not to make the child a stranger to his world. To believe that sport is of tremendous value in development is an error. It is not of great value in development. Its only value is that it is a fashion dear to the English people, and we must not make the child a stranger to the world by excluding him from all popular usages. You like sport in England, so the child should be introduced to sport. One should not meet with philistine opposition what may possibly be philistine itself.

With regard to “how it should really be taught,” there is very little indeed to be said. For in these things it is really more or less so that someone does them first, and then the child imitates him. And to devise special artificial methods here would be something scarcely appropriate to the subject.

In Drill or Gymnastics one simply learns from anatomy and physiology in what position any limb of the organism must be placed in order that it may serve the agility of the body. It is a question of really having a sense for what renders the organism skilled, light and supple; and when one has this sense, one has then simply to demonstrate. Suppose you have a horizontal bar: it is customary to perform all kinds of exercises on the bar except the most valuable one of all, which consists in hanging on to the bar, hooked on, like this ... then swinging sideways, and then grasping the bar further up, then swinging back, then grasping the bar again. There is no jumping but you hang from the bar, fly through the air, make the various movements, grasp the bar thus, and thus, and so an alternation in the shape and position of the muscles of the arms is produced which actually has a healthy effect upon the whole body.

You must study which inner movements of the muscles have a healthy effect on the organism, so that you will know what movements to teach. Then you have only to do the exercises in front of the children, for the method consists simply in this preliminary demonstration.³

How should religious instruction be given at the different ages?

As I always speak from the standpoint of practical life, I have to say that the Waldorf School Method is a method of education and is not meant to bring into the school a philosophy of life or anything sectarian. Therefore I can only speak of what lives within the Waldorf School principle itself.

It was comparatively easy for us in Württemberg, where the laws of education were still quite liberal: when the Waldorf School was established we were really shown great consideration by the authorities. It was even possible for me to insist that I myself should appoint the teachers without regard to their having passed any State examination or not. I do not mean that everyone who has passed a State examination is unsuitable as a teacher! I would not say that. But still, I could see nothing in a State examination that would necessarily qualify a person to become a teacher in the Waldorf School.

And in this respect things have really always gone quite well. But one thing was necessary when we were establishing the school, and that was for us definitely to take this standpoint: We have a “Method-School”; we do not interfere with social life as it is at present, but through Anthroposophy we find the best method of teaching, and the School is purely a “Method-School.”

Therefore I arranged, from the outset, that religious instruction should not be included in our school syllabus, but that Catholic religious teaching should be delegated to the Catholic priest, and the Protestant teaching to the pastor and so on.

In the first few years most of our scholars came from a factory (the Waldorf-Astoria Cigarette Factory), and amongst them we had many “dissenting” children, children whose parents were of no religion. But our educational conscience of course demanded that a certain kind of religious instruction should be given them also. We therefore arranged a “free religious teaching” for these children, and for this we have a special method.

In these “free Religion lessons” we first of all teach gratitude in the contemplation of everything in Nature. Whereas in the telling of legends and myths we simply relate what things do—stones, plants and so on—here in the Religion lessons we lead the child to perceive the Divine in all things. So we begin with a kind of “religious naturalism,” shall I say, in a form suited to the children.

Again, the child cannot be brought to anunderstanding of the Gospels before the time between the ninth and tenth years of which I have spoken. Only then can we proceed to a consideration of the Gospels in the Religion lessons, going on later to the Old Testament. Up to this time we can only introduce to the children a kind of Nature-religion in its general aspect, and for this we have our own method. Then we should go on to the Gospels but not before the ninth or tenth year, and only much later, between the twelfth and thirteenth years, we should proceed to the Old Testament.⁴

This then is how you should think of the free Religion lessons. We are not concerned with the Catholic and Protestant instruction: we must leave that to the Catholic and Protestant pastors. Also every Sunday we have a special form of service for those who attend the free Religion lessons. A service is performed and forms of worship are provided for children of different ages. What is done at these services has shown its results in practical life during the course of the years; it contributes in a very special way to the deepening of religious feeling, and awakens a mood of great devotion in the hearts of the children.

We allow the parents to attend these services, and it has become evident that this free religious teaching truly brings new life to Christianity And there is real Christianity in the Waldorf School, because through this naturalistic religion during the early years the children are gradually led to an understanding of the Christ Mystery, when they reach the higher classes.

Our free Religion classes have, indeed, gradually become full to overflowing. We have all kinds of children coming into them from the Protestant pastor or the Catholic priest, but we make no propaganda for it. It is difficult enough for us to find sufficient Religion teachers, and therefore we are not particularly pleased when too many children come; neither do we wish the school to acquire the reputation of being an Anthroposophical School of a sectarian kind. We do not want that at all. Only our educational conscience has constrained us to introduce this free Religion teaching. But children turn away from the Catholic and Protestant teaching and more and more come over to us and want to have the free Religion teaching: they like it better. It is not our fault that they run away from their other teachers: but as I have said, the principle of the whole thing was that religious instruction should be given, to begin with, by the various pastors. When you ask, then, what kind of religious teaching we have, I can only speak of what our own free Religion teaching is, as I have just described it.

Should French and German be taught from the beginning, in an English School? If the children come to a Kindergarten Class at five or six years old, ought they, too, to have language lessons?

As to whether French and German should be taught from the beginning in an English School, I should first like to say that I think this must be settled entirely on grounds of expediency. If you simply find that life is making it necessary to teach these languages, you must teach them. We have introduced French and English into the Waldorf School, because with French there is much to be learnt from the inner quality of the language, not found elsewhere, namely, a certain feeling for rhetoric which it is very good to acquire: and English is taught because it is a universal world language, and will become so more and more.

Now, I should not wish to decide categorically whether French and German should be taught in an English School, but you must be guided by the circumstances of life. It is not at all so important which language is chosen as that foreign languages are actually taught in the school.

And if children of four or five years do already come to school (which should not really be the case) it would then be good to do languages with them also. It would be right for this age. Some kind of language teaching can be given even before the age of the change of teeth, but it should only be taught as a proper lesson after this change. If you have a Kindergarten Class for the little children, it would be quite right to include the teaching of languages but all other school subjects should as far as possible be postponed until after the change of teeth.

I should like to express, in conclusion, what you will readily appreciate, namely, that I am deeply gratified that you are taking such an active interest in making the Waldorf School Method fruitful here in England, and that you are working with such energy for the establishment of a school here, on our Anthroposophical lines. And I should like to express the hope that you may succeed in making use of what you were able to learn from our Training Courses in Stuttgart, from what you have heard at various other Courses which have been held in England, and, finally, from what I have been able to give you here in a more aphoristic way, in order to establish a really good school here on Anthroposophical lines. You must remember how much depends upon the success of the very first attempt. If it does not succeed, very much is lost, for all else will be judged by the first attempt. And indeed, very much depends on how your first project is launched: from it the world must take notice that the matter is neither something which is steeped in abstract, dilettante plans of school reform, nor anything amateur but something which arises out of a conception of the real being of man, and which is now to be brought to bear on the art of education. And it is indeed the very civilisation of today, which is now moving through such critical times, that calls us to undertake this task, along with many other things.

In conclusion I should like to give you my right good thoughts on your path—the path which is to lead to the founding of a school here on Anthroposophical lines.

• 1. It should be noted that before this transition from the concrete to the abstract dealt with above, a rhythmic approach is used in the teaching of the rudiments of number, e.g. the tables, in the lower classes.
• 2. The sketch was made on the blackboard with coloured chalks but it has only been possible to reproduce it in black and white.
• 3. A method of Gymnastic teaching on the lines indicated above was subsequently worked out by Fritz Graf Bothmer, teacher of Gymnastic s at the Waldorf School, Stuttgart.
• 4. This paragraph can easily be misunderstood unless two other aspects of the education are borne in mind. Firstly: Here Dr. Steiner is only speaking of the content of the actual Religion lessons. In the class teaching all children are introduced to the stories of the Old Testament. Secondly, quite apart from the Religion lessons the Festivals of the year are celebrated with all children in a Rudolf Steiner School, in forms adapted to their ages. Christmas takes a very special place, and is prepared for all through Advent by carol singing, the daily opening of a star-window in the “Advent Calendar,” and the lighting of candles on the Advent wreath hung in the classroom. At the end of the Christmas term the teachers perform traditional Nativity Plays as their gift to the children. All this is in the nature of an experience for the children, inspired by feeling and the Christmas mood. Later, in the Religion lessons, on the basis of this experience, they can be brought to a more conscious knowledge and understanding of the Gospels.

In the lecture yesterday I drew your attention to the fact that very diverse Powers intervene in the course of human evolution. For this reason, and also because one mighty stream of influence intersects another, certain periods of ascent and equally of decline occur in definite spheres of civilisation. While older civilisations are still waning, while they are so to say passing over into external forms, the creative impulses which are to inaugurate later civilisations, to inspire them and bring them to birth, are being slowly and gradually prepared. So that in a general way the course of man's cultural life may be described briefly as follows.—We find cultural life rising from unfathomed depths and ascending to certain heights; then it ebbs, and indeed more slowly than it ascended. The fruits of a particular civilisation-epoch live an for a long time, penetrate into later streams and into folk-cultures of the most diverse character and lose themselves like a river which instead of flowing into the sea trickles away over lowlands. But while it is trickling away the new civilisations—which were still imperceptible during the decline of the old—are in preparation, in order eventually to begin their development and ascent, and to contribute in the same or a similar way to the progress of humanity. If we want to think of an eminently characteristic example of progress in culture we can surmise that it must be one in which the principle of the universal-human, the weaving of the ego in the ego, appeared in the most striking form. This, as we have shown, was the case in the culture of the ancient Greeks. We have there a clear illustration of a civilisation running its own characteristic course; for the achievements of the three preceding civilisation-epochs and of the epoch following that of Greece are modified in a quite different way by forces outside man. Hence what lies in the human being himself, whereby he makes his mark upon the world, everything which, proceeding from super-sensible powers, is able to express itself in him in the most characteristically human way—this is exemplified in the middle, the Fourth civilisation-epoch.

But in regard to this Greek civilisation, the following must also be said. It was preceded by the Third epoch, which then ebbed away, and during this period of decline Greek culture was being prepared. During the decline of the Babylonian culture, which streamed from the East towards the West, there was enshrined in the little peninsula of Southern Europe we know as Greece the seed of what was to sink into humanity as the impulse of a new life. True though it is that this Greek life brought pre-eminently to expression the essentially human element, that which man can find entirely within himself, it must not be thought that such things need no preparation. What we call the essentially human element—that, too, had first to be taught to men in the Mysteries by super-sensible Powers, just as now the still higher freedom which must be prepared for the Sixth civilisation-epoch is sustained and taught in super-sensible worlds by the Beings who lead and guide human evolution.

We must therefore realise that when Greek culture appears to outer observation. as if everything sprang from the essentially human element, it already has behind it a period when it was, so to speak, under the influence of the teachings of higher spiritual Beings. It was through these higher spiritual Beings that Greek culture was able to rise to the heights it achieved in bringing the essentially human element to expression. For this reason Greek culture too, when we trace it backwards, is lost sight of in the darkness of those prehistoric ages when, as its basis, there was cultivated in the Mystery-sanctuaries the wisdom which then, like a heritage, was clothed in majestic poetic form by Homer, by Aeschylus. And so, in face of the grandeur of there unparalleled figures, we must conceive that these men did indeed elaborate something that was entirely the product of their own souls, of the weaving of the ego in the ego, but that it had first been laid by higher Beings into these souls in the temple-sanctuaries. That is why the poetry of Homer and of Aeschylus seems so infinitely profound, so infinitely great. The poems of Aeschylus should not on any account, however, be judged from the translation by Wilamowitz, for it must be realised that the full greatness of what lived in Aeschylus cannot be conveyed in modern language, and that there could really be no worse approach to an understanding of his works than that tendered by one of the most recent translators.

If, therefore, we study Greek culture against the deep background of the Mysteries, we can begin to divine its real nature. And because the secrets of the life in super-sensible worlds were conveyed in a certain human form to the artists of Greece, they were able in their sculptures to embody in marble or in bronze, what had originally been hidden in the secrecy of the Mysteries. Even what confronts us in Greek philosophy clearly shows that its highest achievements were in truth ancient Mystery-wisdom translated into terms of intellect and reason. There is a symbolic indication of this when we are told that Heraclitus offered up his work, On Nature, as a sacrificial act in the temple of Diana at Ephesus. This means that he regarded what the weaving of the ego in the ego enabled him to say as an offering to the spiritual Powers of the preceding epoch with whom he knew himself to be connected. This is an attitude which also sheds light an the profound utterance of Plato, who was able to impart a philosophy of such depth to the Greeks and yet found himself compelled to affirm that all the philosophy of his time was as nothing compared with the ancient wisdom received by the forefathers from the spiritual worlds themselves.³⁶ In Aristotle everything appears as though in forms of logic—indeed, here one must say that the ancient wisdom has become abstraction, living worlds have been reduced to concepts. But in spite of this—because Aristotle stands at the terminal point of the ancient stream—something of the old wisdom still breathes through his works.³⁷ In his concepts, in his ideas, however abstract, an echo can still be heard of the harmonies which resounded from the temple-sanctuaries and were in truth the inspiration not only of Greek wisdom but also of Greek art, of the whole folk-character. For when such a culture first arises, it takes hold not only of knowledge, not only of art, but of the whole man, with the result that the whole man is an impress of the wisdom and spirituality living within him. If we picture Greek civilisation rising up from unknown depths even during the decline of Babylonian culture, then, in the age of the Persian Wars we can clearly perceive the effects of what the Greek character had received from the old temple-wisdom. For in these Persian Wars we see how the heroes of Greece, aflame with enthusiasm for the heritage received from their forefathers, fling themselves against the stream which, as an ebbing stream from the East, is surging towards them. The significance of their violent resistance, when the treasures of the temple-wisdom, when the teachers of the ancient Greek Mysteries themselves were fighting in the souls of the Greek heroes in the battles against the Persians, against the waning culture of the East—the significance of all this can be grasped by the human soul if the question is asked: What must have become of Southern Europe, indeed of the whole of later Europe, if the onset of the massive hordes from the East had not been beaten back at that time by the little Greek people? What the Greeks then achieved contained the seed of all later developments in European civilisation up to our own times.

And even the outcome in the East of what Alexander subsequently carried back to it from the West—albeit in a way that from a certain point of view is not justifiable—even that could develop only after what was destined to decline in respect also of its physical power had first been thrust back by the burning enthusiasm in the souls of the Greeks for the temple-treasures. If we grasp this we shall see how not only the teaching concerning Fire given by Heraclitus, not only the all-embracing ideas of Anaxagoras and of Thales, work on, but also the actual teachings of the guardians of the temple-wisdom in prehistoric Greek civilisation. We shall feel all this as a legacy of spiritual Powers who imbued Greek culture with what it was destined to receive. We shall perceive it in the souls of the Greek heroes who defied the Persians in the various battles. This is how we must learn to feel history, for what is offered us in the ordinary way is, at its best, only an empty abstract of ideas. What works over from earlier into later times can be observed only when we go back to what was imparted to the souls of men through a period lasting for thousands of years, taking definite forms in a certain epoch.

Why was it that in this upsurge of the old temple-treasures something so great could be imparted to the Greeks The secret lay in the universality, the comprehensiveness, of these temple treasures, and in their aloofness from anything of lesser account. It was something that was given as a primal source, something that could engross the whole man, bringing with it, so to say, a direct forte of guidance.

And here we come to the essential characteristic of a culture which is rising towards its peak. During this period, everything that is an active stimulus in man—beauty, virtue, usefulness, purposiveness, what he wishes to achieve and realise in life—all this is seen as proceeding directly from wisdom, from the spiritual. Wisdom embraces virtue, beauty and everything else as well. When man is permeated by, inspired by, the temple-wisdom, the rest follows of itself. That is the feeling which prevails during these times of ascent. But the moment the questions, the perceptions, fall asunder—the moment when, for example, the question of the good or the beautiful becomes independent of the question of its divine origin—the period of decline begins. Therefore we may be sure that we are living in a period of decline when it is emphasised that, independently of a spiritual origin, this or that must be especially cultivated, this or that must be the main consideration. When man lacks the confidence that the spiritual can bring forth of itself everything that human life requires, then the streams of culture, which an the arc of ascent form a unity, fall apart into separate streams. We sec this where interests outside wisdom, outside the spiritual impetus, begin to infiltrate Greek life; we see it in the political life, we see it, too, in that part of Greek life which especially interests us, in the spiritual life immediately preceding Aristotle. Here, side by side with the question: What is the true?—which embraces the question: What is good and practically effective?—the latter question begins to be an independent one. Men ask: How should knowledge be constituted in order that one can attain a practical goal in life? And so in the period of decline we see the stream of Stoicism arising. With Plato and Aristotle the good was directly contained in the wise; impulses of the good could proceed only from the wise. The Stoics ask: What must man do in order to become wiser in the practice of living, in order to live to some purpose? Goals of practical life insert themselves into what was formerly the all prevailing impetus of truth.

With Epicureanism comes an element that may be described as follows.—Men ask: How must I prepare myself intellectually in order that this life shall run its course with the greatest possible happiness and inner peace? To this question, Thales, Plato and even Aristotle would have answered: Search after the truth and truth will give you the supreme happiness, the germinating seed of love.—But now men separate the one question from the question of truth, and a stream of decline Sets in. Stoicism and Epicureanism are a stream of decline, the invariable consequence being that men begin to question truth itself and truth loses its power. Hence, simultaneously with Stoicism and Epicureanism in the period of decline, Scepticism arises—doubt in regard to truth. And when Scepticism and doubt, Stoicism and Epicureanism, have exercised their influence for a time, then man, still striving after truth, feels cast out of the World-Soul and thrown back upon his own soul. Then he looks around him, saying: This is not an age when Impulses flow into humanity from the on working stream of the spiritual Powers themselves. He is thrown back upon his own inner life, his own subjective being. In the further course of Greek life, this comes to expression in Neo-Platonism, a philosophy which is no longer concerned with external life, but looks within and strives upwards to truth through the mystical ascent of the individual. One stream of the cultural life is mounting, another declining, stage by stage. And what has developed during the ascent peters slowly and gradually away, until with the approach of the year 1250 there begins for humanity an inspiration not easy to observe but no less great for all that, which I characterised yesterday in a certain way. This again has been petering away since the 16th century. For since then all the specialised questions have again arisen by the side of those concerning truth itself; again an attitude is taken which wants to separate the question of the good and of the outwardly useful from the one supreme question of truth. And whereas those leading personalities in whom the impulses of the year 1250 were working contemplated all human currents in their relation to truth, we now see coming into prominence the fundamental separation of the questions of practical life from those that are intrinsically concerned with truth. At the portal leading to the new period of decline, the period which so clearly signifies the downward surge in spiritual life—at this portal stands Kant. In his preface to the second edition of the Critique of Pure Reason, he says expressly that he had to set limits to the striving after truth in order to make room for what practical religion requires.³⁸ Hence the strict separation of Practical Reason from Theoretical Reason: in Practical Reason, the postulate of God, Freedom and Immortality is based entirely on the element of the good; in Theoretical Reason, any possibility of knowledge penetrating into any spiritual world is demolished. That is how things are, when viewed in the setting of world-history. And we may be sure that the striving for wisdom in our age will follow in the wake of Kant. When our own spiritual Movement points to the ways in which the capacity for knowledge can be so extended and enhanced as to enable it to penetrate into the super-sensible, we shall for a long, long time continue to hear from all sides: “Yes, but Kant says! ...” The historical evolution of mankind takes its course in antitheses of this kind. In what arises instinctively, like a dim inkling, we can see that underneath what is pure maya but accepted as the truth, underneath the stream of maya, human instincts do hit upon things which to a great extent are right. For it is extraordinarily interesting that in certain inklings arising out of folk-instincts for practical life, we can perceive the descending course of human evolution until the Greco-Latin epoch and the re-ascent now demanded of us.

What picture, then, must have come before the minds of men who had a feeling for such things When they looked back to the great figures of history in pre-Christian times—or, we had better say, pre-Grecian times—how must they have thought of all those whom we described as the instruments of Beings of the higher Hierarchies They must have said to themselves—and even the Greeks still did so: This has come to us through men who were played into by superhuman, divine forces.—And in all the ages of antiquity we find that the leading personalities, down to the figures of the Hermes, and even Plato, were regarded as “sons of the gods”; that is to say, when men looked back to olden times, heightening their vision more and more, they saw the divine behind there personalities who appeared in history; and they regarded the beings who appeared as Plato and in the Hermes as having come down, as having been born from, the gods. That is how they rightly saw it—the sons of the gods having united with the daughters of men, in order to bring down the spiritual to the physical plane. In those ancient times men beheld sons of the gods—divine men, that is to say, beings whose nature was united with the divine. On the other hand, when the Greeks came to feel: Now we can speak of the weaving of the ego in the ego, of what lies within the human personality itself—then they spoke of their supreme leaders as the Seven Sages, thus indicating that the nature of those who once were sons of the gods had now become purely and essentially human.

What was bound to come about in the instincts of the peoples in post-Grecian times? It was now a matter of indicating what man elaborates on the physical plane, and how he carries the full fruit of this into the spiritual world. Thus, while the feeling in much earlier times was that the spiritual must be recognised as taking precedence of the physical man and the physical man regarded as a shadow-image, and while during the Greek epoch there were the sages in whom the ego works in the ego, in the epoch after Greece attention was turned to personalities who live on the physical plane and rise to the spiritual through what is achieved in the physical world. This concept developed out of a certain true instinct of knowledge. Just as the pre-Grecian age had sons of the gods and the Greeks had sages, the peoples of the post-Grecian age have saints—human beings who lift themselves into the spiritual life through what they carry into effect on the physical plane. Something is alive there in the folk-instinct, enabling us to glimpse how behind maya itself there is a factor which impels humanity forward.

When we recognise this, the impulses at work in the epochs of time throw light upon the individual human soul, and we understand how the group-karma is inevitably modified by the fact that men are at the same time instruments of the process of historical evolution. We are then able to grasp what the Akasha Chronicle reveals—for example, that in Novalis we have to see something that goes back to Elijah of old. This is an extraordinarily interesting sequence of incarnations.³⁹ In Elijah the element of prophecy comes strongly to the fore, for it was the mission of the Hebrews to prepare that which was to come in later time. And they prepared it during the period of transition from the Patriarchs to the Prophets, via the figure of Moses. Whereas in Abraham we see how the Hebrew still feels the working of the God within him, in his very blood,⁴¹ in Elijah we see the transition to the ascent into the spiritual worlds. Everything is prepared by degrees. In Elijah there lives an individuality already inspired by what is to come in the future. And then we see how this individuality was to be an instrument for preparing understanding of the Christ Impulse. The individuality of Elijah is reborn in John the Baptist.⁴⁰ John the Baptist is the instrument of a higher Being. In John the Baptist there lives an individuality who uses him as an instrument, but in order to enable him to serve as such an instrument, the lofty individuality of Elijah was necessary.

Then, later on, we see how this individuality is well fitted to pour impulses working towards the future into forms that were made possible only by the influence of the Fourth Post-Atlantean culture-epoch. However strange it may seem to us, this individuality appears again in Raphael, who unites in his paintings what is to work in all ages of time as the Christian impulse, with the wonderful forms of Greek culture. And here we can realise how the individual karma of this entelechy is related to the outer incarnation. It is required of the outer incarnation that the power of an age shall be able to come to expression in Raphael; for this power the Elijah-John individuality is the suitable bearer. But the epoch is only able to produce a physical body bound to be shattered under such a power; hence Raphael's early death.

This individuality had then to give effect to the other side of his being in an age when the single streams were dividing once more; he appears again as Novalis. We see how there actually lives in Novalis, in a particular form, all that is now being given us through Spiritual Science. For outside Spiritual Science nobody has spoken so aptly about the relation of the astral body to the etheric and physical bodies, about the waking state and sleep, as Novalis, the reincarnated Raphael.⁴² These are things which show us how individualities are the instruments of the onflowing stream of man's evolution. And when we observe the course of human development, when we perceive this enigmatic alternation in the happenings of history, we can dimly glimpse the working of deep spiritual Powers. The earlier passes over into the later in strange and remarkable ways.

To some of you I have already said⁴³ that a momentous vista of history is revealed by the transition from Michelangelo to Galileo. (Mark well, I am not speaking of a reincarnation here; it is a matter of historical development.) A very intelligent man once drew attention to the striking fact that the human spirit has woven into the wonderful architecture of the Church of St. Peter in Rome what he calls the science of mechanics. The majestic forms of this building embody the principles of mechanics that were within the grasp of the human intellect, transposed into beauty and grandeur. They are the thoughts of Michelangelo! The impression made by the sight of the Church of St. Peter upon men expresses itself in many different ways, and perhaps everyone has felt something of what Natter, the Viennese sculptor,⁴⁴ experienced, or what was experienced in his company. He was driving with a friend towards St. Peter's. It was not yet in sight, but then, suddenly, the friend heard Natter exclaim, springing from his seat and as though beside himself: “I am frightened!”At that moment he had caught sight of St. Peter's ... afterwards he wanted to obliterate the incident from his memory. Everyone may experience something of the kind at the sight of such majesty And now, in a professorial oration, a very clever man, Professor Müllner, has made the point that Galileo, the great mechanistic thinker, taught humanity in terms of the intellect what Michelangelo had built into spatial forms in the Church of St. Peter. So that what stands there in the Church of St. Peter like crystallised mechanics, principles of mechanics grasped by the human mind, confronts us once again, but now transposed into intellectuality, in the thoughts of Galileo. But it is strange that in this oration the speaker should have called attention to the fast that Galileo was born on the day Michelangelo died (18th February, 1564). Hence there is an indication that the intellectual element, the thoughts coined by Galileo in the intellectual forms of mechanics, arise in a personality whose birth occurs on the same day as the death of the one who had given them expression in space. The question therefore inevitably arises in our minds: Who, in reality, built into the Church of St. Peter, through Michelangelo, the principles of mechanics only subsequently acquired by humanity through Galileo?

My dear friends, if the aphoristic and isolated thoughts that have been presented in connection with the historical development of humanity unite in your hearts to produce a feeling of how the spiritual Powers themselves work in history through their instruments, you will have assimilated there lectures in the right way. And then it could be said that the feeling which arises in our hearts from the study of occult history is the right feeling for the way in which development and progress occur in the stream of time. To-day, at this minor turning-point of time, it may be fitting to direct our meditation to this feeling of the progress of men and of gods in the flow of history. If in the heart of each one of you this feeling for the science of occult progress in time were to become clear perception of the weaving, creative activity in the becoming of our own epoch, if this feeling could come alive within you, it might perhaps also live as a New Year's wish in your souls. And at the close of this course of lectures, this is the New Year's wish that I would fair lay in your hearts: Regard what has been said as the starting-point of a true feeling for time. In a certain way it may be symbolical that we should have been able to use this minor transition from one period of time to another as an opportunity for allowing ideal which embrace such transitions in their sweep, to take effect in our souls.

• 36. Timaeus, 22, 23. “In the Egyptian Delta, at the head of which the River Nile divides, there is a certain district which is called the district of Sais, and the great city of the district is also called Sais. ... To this city came Solon, and was received there with great honour; he asked the priests who were most skilful in such matters, about antiquity, and made the discovery that neither he nor any other Hellene knew anything worth mentioning about the times of old. On one occasion, wishing to draw them an to speak of antiquity, he began to tell about the most ancient things in our part of the world. ... Thereupon one of the priests, who was of a very great age, said: O Solon, Solon, you Hellenes are never anything but children and there is not an old man among you. Solon in return asked him what he meant. I mean to say, he replied, that in mind you are all young; there is no old opinion handed down among you by ancient tradition, nor any science which is hoary with age. ... just when you and other nations are beginning to be provided with letters and the other requisites of civilised life, after the usual interval, the stream from heaven, like a pestilence, comes pouring down, and leaves only those of you who are destitute of letters and education, and so you have to begin all over again like children, and know nothing of what happened in ancient times, either among us or among yourselves. ...”
• 37. World-History in the light of Anthroposophy, p. 102.
• 38. Immanuel Kant (1724–1804). “I must, therefore, abolish knowledge, to make room for belief”Preface to the 2nd ed. of the Critique of Pure Reason. (Tr. J. M. D. Meiklejohn, p. xxxv. London, 1860.)
• 39. See Rudolf Steiner, Earthly and Cosmic Man, Lecture IV.
• 41. See Rudolf Steiner, Deeper Secrets of Human History in the light of the Gospel of St. Matthew. Lectures II and III.
• 40. See Rudolf Steiner, Earthly and Cosmic Man, Lecture IV.
• 42. See inter alia, Hymns to the Night, the most recent translation of which is by Mabel Cotterell, with an introduction by August Closs, published by the Phoenix Press, London, 1948. Translations were made at the end of the 19th century of Heinrich von Ofterdingen, The Disciples at Sais, of many “Fragments,” and other “Songs.” Carlyle's Essay on Novalis is well known. Apart from there publications, however, the English reader will have some difficulty in finding works in his own language that will enable him to acquire any real insight into the writings of Novalis. A great deal, of course, has been and is continuing to be written in Germany of the one of whom Tieck wrote in 1846: “Few authors have ever produced so great an impression on the world of German thought as Novalis.” The biography by Friedrich Hiebel, Novalis, der Dichter der blauen Blume, is of great value. Students of Spiritual Science will be particularly interested in Novalis in anthroposophischer Betrachtung by Monica V. Miltitz, published in 1956. But Rudolf Steiner alone was able to unveil the mystery enshrouding the personality of Novalis. Among many passages occurring in his lectures, the following is of outstanding importance: “... A deeply shattering event in life made him (Novalis) aware, as by a magic strike, of the relation between life and death and, as well as the great vista of past ages of the earth and cosmos, the Christ Being Himself appeared before his eyes of Spirit. ... In the rase of Novalis we cannot really speak of a self-contained lifc, for his was actually like a remembrance of an earlier incarnation. The initiation he had received as it were by Grace, brought to life within him experiences of an earlier incarnation; there was a certain mysterious consolidation of the fruits of insight acquired in an earlier life. And because he looked back through the ages with his own awakened eyes of spirit, he was able to say that to him nothing in life was comparable with the momentous event when in his inmost self he had discovered what Christ truly is. This experience was like a repetition of the happening at Damascus, when Paul, who had hitherto persecuted the followers of Christ and rejected their message, received in higher vision the direct proof that Christ lives, that He is present! ...” This quotation is from Rudolf Steiner's lecture entitled, The Christinas Mystery. Novalis the Seer. Not yet printed in English. Berlin, 22.XII.08.
• 43. The lecture, not yet printed in English, was entitled: The Human Spirit and the Animal Spirit, Berlin, 17.XI.10.
• 44. Heinrich Natter 1846–92).

Anthroposophically orientated Spiritual Science is based on occult science, as we have often emphasised, which brings us knowledge of the forces underlying the various epochs, and also enables us to understand what is at work in the cultural periods of our own epoch. So we must speak of these inner forces of our own time, whenever and wherever we meet, in order to understand the tasks of Spiritual Science in relation to what is at work beneath the surface of life, and so that occult research can help us direct our lives in harmony with the great goals of mankind.

In order to speak about contemporary occult trends it would be a good thing to start from the point where deep, occult research can lead us to what is also taking place in the super-sensible world in our time. By way of introduction we must also take into account what we have right in front of us at present, though we can only give a general sketch of it and not go into any details. Many things can only be spoken of without embarrassment in Anthroposophical gatherings, for ours is a time of dogmatism and abstraction. The strange thing is that this basic characteristic is not recognised in exoteric life, and people believe generally that their thoughts and actions are free from dogma, when in fact they are extremely dogmatic. They think they are basing themselves on reality, although they are really lost in the wildest abstractions. Therefore it is worthwhile bringing Anthroposophically orientated Spiritual Science, with its realities, to the attention of wider circles, to open up the possibility for an understanding of our epoch, though it will probably be a long time before the outside world wants to develop a deeper understanding for these things. We do not see how tied up in dogmas and abstractions our civilisation is, until we stop looking at it from the abstract point of view and begin seeing it in a really living way. One then finds a trend of thought whose chief characteristic consists in the laying down of ready-made dogmas that enlightened people are required to accept, whilst imagining they are being genuinely discriminating. Something of the sort is evident in the so-called monistic movement, though it is not justified in calling itself monistic. It gets its chief dogmas from modern natural science, in fact that particular branch of it which, strictly speaking, likes drawing its knowledge by means of purely external methods. If this natural science were to keep to its own field of activity, it could do important work; instead of this it leads to the formation of a new religion. Men take the facts of materialistic natural science and turn them into abstract dogmas. And anyone who is of the opinion that he is right because he is convinced of these dogmas himself, believes that the others have lagged a long way behind. They completely ignore the whole life of human individuality, and strive only to cram their heads with what the external world outlook considers as dogmas, and to regard the conclusions drawn from abstractions as the most important thing. This leads to the formation of sects whose adherents cling to expert opinions, principles and dogmas which they then advocate as the thing.

All that comprises the Anthroposophically orientated spiritual movement represents the opposite of this. This movement does not set out to follow a number of doctrines but to place the worth of the human individuality in the foreground.

Anthroposophically orientated Spiritual Science leads to the kind of social life that is based on a mutual interchange founded on the sort of confidence that each personality has in the other. Human beings should and will come together who have trust in one another. And in joint tasks one ought to say: You are the right person, not because you adhere to this or the other principle, but because you can achieve this or that and do not disturb the other people in the course of your work. Nothing could be worse than this, that the bad modern habit of forming sects should take hold of Anthroposophical life. It is not only when you are in full agreement with your neighbour that you should listen to him, but, if you are not, you should still reserve freedom and mobility for yourself and for him, and, with this recognition of individualities, work educationally in the Anthroposophical movement. Our time has very little understanding for this sort of thing. It aims at generalities. What is right for one can make the other man appear a fool. In the Anthroposophical movement we must make a clean sweep of that. If this attitude were not prevalent in the outside world of materialism, men would hasten of their own accord to understand human individualities in our own way, and then a scientific spirituality would soon appear that would be bound to lead to a world conception of a spiritual kind. But men are rigid with dogmas and therefore cannot reach it.

If you look into the principles that are upheld in monistic gatherings, you would soon see that none of these principles and dogmas are based on the outlook and results of present day science but on those of fifteen to twenty years ago. Thus, for instance, a personality distinguished in modern scientific circles said at a recent scientific meeting in Koenigsberg: ‘Facts of physics are all tending in a certain direction. People always used to speak of the ether as being in matter and outside, and it was taken for granted without taking the other known material sciences into account. But, after all, this has gradually met with justified doubt, and therefore we must now ask what the physicists should assume to be there in place of the ether.’ The answer was: Purely mathematical constructions, Hertz' and Maxwell' equations, conceptual formulae. According to these, light does not spread through space by means of ether vibrations, but, assuming them not to be there, it overcomes the non-material space as a vacuum in the sense of the equations referred to, so that according to this the transmission of light appears to be bound to concepts and ideas. It could quite easily happen that anyone who pointed to such hypotheses of the most up-to-date science in a monistic meeting could be mistaken for a mad theosophist, making the absurd proposition that thoughts are the bearers of light. Yet Max Planck³⁷ of Berlin, a respected authority on natural science, declared this to be his scientific opinion. If, therefore the monists wanted to make progress in science, they would also have to accept this opinion of the experts. As this is not the case, a monistic religion will only be possible if its supporters believe they have a scientific basis, but do not know that their assumptions have long been superseded. People who think in a monistic way are only held together by the results of so-called intellectual research and its world conception, or the biased dogmas arising out of this. Whereas the Anthroposophically orientated theosophist complies with facts that cannot deprive anyone of his freedom or lead to the formation of sects, and each individuality can remain free.

An important aspect of the Anthroposophically orientated spiritual movement is that it gives an impulse for self-education in a way that hardly has its equal at the present time. We must understand what we ourselves are as a movement, and realise that this movement is based on foundations that can only be found within this movement and nowhere outside.

Facts of real life can show us this. There are many people who think we ought to take what Anthroposophically orientated Spiritual Science has to offer and give it out in philosophical terms, in the style of official science, to make Spiritual Science more acceptable to the representatives and followers of officialdom. But that cannot be done, because it is impossible to make compromises between the occult stream of Spiritual Science and any other movement that arises out of the characteristic outlook of our times, like the monistic one, for instance—that is, one that has a completely different basis. To bring about compromises between the two, even if only in form, is impossible. It is much more a matter of aiming at bringing a new impulse into the culture of the times. The others cannot even understand or explain their own basic facts, nor judge them one single step ahead, because they lack the courage to draw the conclusions arising from these facts. On closer examination we find incomplete thought processes in every sect, including scientific circles, and Spiritual Science must see these for what they are, for we know that a half truth or a quarter truth is worse than a total fallacy because it deceives the outside world which is not competent to judge. The Anthroposophist must enter the very nerve of the spiritual movement in order to understand the materialistic movement that sets the pace in the outside world, because it sometimes works with facts that are tending in the direction of spiritual truth, but are not fully developed.

If the medical branch of natural science means to go seriously into bodily research, it cannot ignore the sphere, the concepts and the results of occult investigation. The psychoanalysis of Sigmund Freud³⁸ in Vienna, which enjoys a large and still growing circulation, gives us an instructive example of the difficulties arising in this sphere. It began by investigating the life of the soul in both the physically and the mentally ill, in an attempt to discover certain psychic causes there, in the long-forgotten early years, for example, because there was a definite feeling that what is still there in the unconscious has its lasting effect on later life too. An ingenious doctor of this school, Dr. Breuer,³⁹ tried to put the patients into a condition of hypnosis, and then let them make a kind of confession, so that he could probe into the depths of their souls. You all know that it is a great relief to talk about what is oppressing you. People were often cured by these hypnotic confessions, or they were well on the way to it. Even without hypnosis Freud often achieved the same results by means of well chosen questions. Apart from this he discovered that happenings of a largely unconscious kind are revealed in dream life, and out of this a kind of dream interpretation arose in the school of psychoanalysis. If someone were now to say that here is a good opportunity to strike a compromise between Spiritual Science and the results of these efforts, such an opinion can only be called a fallacy, because despite the quarter truth contained in it he would soon become aware that the direction in question leads to the wildest errors and that it would be preferable to keep to purely materialistic interpretations. Spiritual Science, when properly understood, has to reject such things. The point is that the ideas about the soul's dream life and the resulting theory are steeped in coarse, sense-bound thinking, and it is therefore not possible on this basis to turn it into a spiritual truth. For in order to do that one needs the spiritual foundations that Spiritual Science has to offer, otherwise one gropes around in obscure hypotheses and theories and explains them in a materialistic way. And that is the way things have turned out in the Freudian school. They certainly got as far as the symbolism of dreams, but wove into them the thoughts of the materialistic age, whilst Schubert's⁴⁰ and Volkelt's⁴¹ correct conception could be started on in Leipzig but not developed. They thought of the dream as a symbol of sexual life, because our time is incapable of realising that this area is the lowest revelation of innumerable worlds that rise far above our world in spiritual significance. By so doing they are turning it into something that gives an irresponsible flavour to a whole field of investigation, and, in consequence, brings about the most serious errors. Therefore the only thing that Spiritual Science can say about the Freudian school is that it has to reject its research on the grounds that it is dilettante. If it would first of all make itself thoroughly acquainted with spiritual investigation, these truths would produce quite different results. People would then begin to see that our age is an intellectual age, an age of dogma, that drives people into a wild chaos of instincts and passions and is satisfied with what is merely intellectual and abstract.

In the example of the Freudian school therefore, we see an area of soul life being shown in a wrong light and dragged down by the worst kind of materialism by trying to relate all the phenomena to sex, a procedure of which one could say that it arose out of the personal inclination of the scientists themselves, only they are not conscious of it, and it is dilettante into the bargain.

We must feel how necessary it is that spiritual investigation rejects half and quarter truths and only adopts those it can defend with its own principles, for we realise that Spiritual Science can work out of its own strength. It is important to stress that my first books did not grow out of theosophy, yet people outside find it strange that I nevertheless became a theosophist later on. That is a short-sighted, narrow-minded view, however. The books have this about them that despite their strictly scientific attitude they do not have dealings with what is regarded as official science, or assume the style that believes itself capable of making general definitions.

Spiritual Science should draw abundant life from the foundations of occultism, make no compromises and show a courage that is lacking in the domains outside. Whoever refuses to make any compromises of this kind, acquires a reputation of being inadequate in the eyes of those people who always want one to give way, but do not do so themselves. As opposed to this, Spiritual Science stands in the world as a spiritual movement firmly established on its own basis, and its members must always be conscious of this fact, and see it to be a vital element of this spiritual movement. It sometimes happens that people with special interests come into Spiritual Science, but where Spiritual Science and spiritual investigations are concerned it is not a case of special interests. Each individual can follow these up for himself, and he should not expect Spiritual Science to follow after him. Spiritual Science must penetrate into our whole cultural situation and have the courage to carry out its task in life with consistency in an age that is justifiably called intellectual.

But do not let us imagine that this intellectuality ought to merge, as such, with spiritual life, for we have to take our start from facts that are reached by clairvoyant means. We find, then, that the life of the soul has three basic elements. There is, firstly, the life of concepts, intellectuality, which to begin with only comes to expression in perception. When we consider intellectuality by itself, we notice that it is bound in the widest sense to the material world from which man draws his mental images. These images themselves, of course, are super-sensible. From the very connection between the life of mental imagery and the life of perception we see that the former is connected with the physical plane. If we involve ourselves in difficult thoughts and think to such an extent that we get tired, then we sleep well, provided that only the life of thought and not the life of feeling was engaged in the activity. Therefore we can grasp the statement that the life of thought is a super-sensible process, and is connected with the next element, the astral world. It is from the astral plane that those forces come that awaken and maintain the life of thought in the human soul.

The second element consists of the waves of feeling that pass through our soul, such as pleasure and displeasure, joy and pain, sorrow, love, dislike, and so on. The flow of thought and feeling is intimately connected with our ego, and these rob us of our sleep because their emotional unrest prevents us entering the astral plane. We can understand therefore that this brings us into connection with lower Devachan, which does not accept our emotions if they are impure but rejects them from that part of the astral world that is lower Devachan.

Morality and will impulses are the third element. The man who can look back on good deeds in his day's review can experience a moment of bliss before falling asleep. He is in the pleasant situation in which he can say: If only it were possible to prolong it, to enjoy the enlivening power of it, and that it could take hold of our whole soul life as a fructifying force! This enables us to understand what occult investigation tell us: That will impulses refer us to higher Devachan, where they are accepted only if they issue from a pure will and are suitable for this spiritual world. Thus our life of mental images and concepts, our intellectuality, is closely connected with the astral world, our life of feeling with lower Devachan and our life of will with higher Devachan.

In addition to these we have our life of sense perception on the physical plane. These four elements develop at a different rate in human incarnations during the various cultural epochs.

When we consider the occult background, we see how the life of perception comes to the fore in the Greco-Roman era, how the Greek and the Roman was completely attuned to the physical world that he esteemed so highly. Our time, the fifth cultural epoch, is that of thinking, of intellectuality. This is why the abstract sciences are flourishing. The coming sixth age will retain intellectual life, in the same way as we in the fifth have retained the life of perception, and will in addition express itself in the feeling life of the soul. The environment will affect people so that it causes them pleasure and displeasure, joy and pain, sympathy and antipathy, to a degree that as yet can only be felt by the occultist who is capable of overcoming mere intellect, and understanding certain connections of life with real feeling, without lengthy logical reasoning. The occultist feels displeasure over illogical things, joy and peace of soul over logical things. If he defends something that he immediately sees to be right, he has to prove it nowadays with a lengthy argument, in order to be understood. The occultist feels pain especially vividly when he reads the newspaper, because it is just in the daily papers that one frequently finds illogicality incarnate. You have to read them, nevertheless—choosing as carefully as you can—in order to keep in touch with the outside world. You should not choose in the way the professor of the Chinese language did, who told his colleague one day, in a great state of agitation: I have just this moment discovered—it was the year 1870–71—that Germany has been at war with France for half a year, because I only read the Chinese newspapers.

In the last post-Atlantean epoch, the seventh era, the sense for morality will develop, that is, the sense for the will impulses. Remarkable progress will come about through this. Occult investigations, even those of the present-day, show us that someone can be very clever and intellectual without being moral. Nowadays intellectuality and morality exist alongside each other. Little by little, however, the curious fact will emerge that a person's cleverness will be killed off by his immorality, so that in the far future an immoral person will actually be stupid or will have to become so. A moral era is coming in which the morality of our whole soul life and the intellectuality of those later times will become one.

Although man has within his soul all the four elements mentioned, sense perception predominated over all others in the Greco-Roman era, and intellectuality is added to this to a greater degree in the present; in the one before the last, the sixth period, emotion will predominate, and in the seventh, the last cultural epoch, it will be morality, and in a way we can only dream of today. We cannot even imagine what it will be like as Socrates could, who considered that virtue could be both taught and learnt. All this, however, will become reality by the seventh epoch, for the tendencies that are already clearly perceptible in occultism foretell this.

Intellectuality, then, is the chief spiritual characteristic of our age, but there is a difference between the way it comes to expression in the materialistic thinking of the world and in Spiritual Science. Man is connected through his intellect with the astral plane, but he will only be conscious of this—and he will only make the right use of it—when he has developed clairvoyance. This will begin in an ever-increasing number of human beings in the course of the twentieth century. Progress will only be made in this direction when men not only develop a heightened intellect for themselves but also lift it up into the astral world. The human being who has advanced to intellectual clairvoyance in this way can and will approach the etherically visible Christ more and more clearly in the course of the next three thousand years. In bygone times, however, when man was mainly connected with the physical plane, Christ could only appear in physical incarnation. In the present age of the intellect He can appear only in etheric form. Spiritual Science wishes to prepare mankind for this in such a way that it acquires a proper understanding and makes proper use of the clairvoyant faculties that are slowly appearing and will be used for vision later on, in the course of natural development. And this will ensure that in the second half of our intellectual age the Christ will be seen clairvoyantly in His etheric form.

The age of feeling will develop the soul further in a different respect, enabling it to enter the lower Devachanic world in a conscious way. Christ will appear as a form of light to a number of human beings in the lower Devachanic world, revealing Himself through sound, and from His astral body of light He will fill their receptive souls with the Word that was active in astral form in the beginning, as is expressed by John in the opening words of his Gospel.

In the age of morality a number of human beings will perceive the Christ revealing Himself from higher Devachan in His true Ego that surpasses all human egos in inconceivable greatness, and with such splendour that It can bestow on man the highest possible moral impulses. Such is the connection between the impulses of the different cultural epochs and the soul of man. From higher and ever higher worlds will come the forces that flow into man and become active within him.

Perception in the physical world is wonderful indeed; even more wonderful is the intellect when it attains predominance and forms a connection with the astral world, and even greater still are the feelings and morality that are connected with the Devachanic world.

Thinking this through logically you will realise the logic in this course of development, because life confirms it on all sides. The Anthroposophist faces these stages of development consciously, not only in broad sweeps and universal truths but also in the individual details of human development. In the abuses of the outer world the striving towards dogma of the intellectual element is very prominent, but in spiritual knowledge the intellect has to become spiritualised so that it can understand the more advanced results of occult investigation. This is more clearly illuminated in the fact that in the Greco-Roman era, through the Mystery of Golgotha, we are presented in physical form with that which then developed further so that with its impact on the human soul it could lead humanity upwards. It is necessary above all that man learns to understand what this Christ Impulse signifies for our world. It has to be stressed that this Christ Impulse is a living reality that is streaming into mankind, and that Christ did not give the world a doctrine or a theory but the impulse for new life. Let us take a serious look at this.

Since the Saturn stage, throughout the Sun and Moon stage, man has developed his physical, etheric and astral bodies. The ego could only appear on earth in a body that was sufficiently prepared for it and then develop further under the nurturing influence of the Christ Impulse because Christ is macrocosmically what our ego is to us microcosmically. The four principles of the macrocosm are connected in manifold ways with our four lower principles including the most important of these, the ego. In our present cultural period the higher human principles can already be glimpsed in our development. Life-spirit, spirit-self and spirit-man will be developed in us out of the higher spirit worlds through the macrocosmic principles. Not through the fourth macrocosmic principle, however, but through the help of beings that have no macrocosmic significance of their own but only microcosmic significance, really working as teachers among mankind, as they have themselves advanced by one or more principles beyond man himself. On the other hand Christ is a macrocosmic being at the fourth stage of His macrocosmic development, as man is microcosmically at the fourth stage.

So you should keep macrocosmic and microcosmic principles apart, but be clear about the fact that the four first macrocosmic principles include of course all the higher microcosmic principles. Thus the microcosmic beings work as teachers and seek to carry mankind forward through their teaching, whereas Christ, working as a macrocosmic reality, is not a teacher like the other teachers of humanity, for He united Himself with the earth as a reality, as power, as very life.

The loftiest teachers of the successive epochs are the so-called Bodhisattvas who already in the pre-Christian era pointed to Christ in His full reality of being; again in the Christian era they point to Him as a power Who is now united with the earth. Thus the Bodhisattvas work both before and after Christ's physical life on earth. He, who was born as the son of a king in India 550 years before Christ, lived and taught for twenty-nine years as a Bodhisattva, and then ascended to the rank of Buddha; thereafter he was never again to appear on the earth in a body of flesh, but from then onwards he worked from the spiritual world. When this Bodhisattva became Buddha he was succeeded in that very moment by the new Bodhisattva whose mission it is to lead mankind to an understanding of the Christ Impulse. All these things had come to pass before the appearance of Christ on the earth, for about the year 105 BC. there was living in Palestine a man still to this day defamed in rabbinical literature, Jeshu ben Pandira, and he was an incarnation of this new Bodhisattva. Jesus of Nazareth is an essentially different Being, in that when He reached the age of thirty He became the bearer of Christ at the baptism by John in the Jordan.

It was Jeshu ben Pandira from whom the Essene⁴² teachings were mainly derived. One of his pupils bore the name of Matthew, and he too pointed to the Mystery of Golgotha. Jeshu ben Pandira was stoned by his enemies and his corpse was hung on a cross as a further mark of contempt. His existence can be established without the help of occult research for plenty is said about him in rabbinical literature, although the information is either misleading or deliberately falsified. He bore within him the individuality of the new Bodhisattva and was the successor of Gautama Buddha. The name of his pupil Matthew passed over to later pupils, and the content of the Gospel known by that name had already been in existence since the time of the first Matthew, in the form of a description of the rituals contained in the ancient mystery-scripts. In the life of Christ Jesus the essential content of these mysteries became reality on the physical plane. What were previously only pictures from the mysteries, seeds as it were of subsequent happenings, now became reality. Thus the Christ Mystery had already been known prophetically, had indeed been enacted in the ceremonies of the ancient mysteries, before it became, once and once only, an actual event on the physical plane.

The Bodhisattva who once lived as Jeshu ben Pandira comes down to the earth again and again in a human body and will continue to do so in order to fulfil the rest of his task and particular mission which cannot as yet be completed. Although its consummation can already be foreseen by clairvoyance, no larynx exists that is capable of producing the sounds of the speech that will be uttered when this Bodhisattva rises to the rank of Buddha. In agreement with oriental occultism, therefore, it can be said: Five thousand years after Gautama Buddha, that is to say, towards the end of the next three thousand years, the Bodhisattva who is his successor will become Buddha. But as it is his mission to prepare human beings for the epoch connected paramountly with the development of true morality, when, in the future, he becomes Buddha, his spoken words will contain the magic power of goodness. For thousands of years, therefore, oriental tradition has predicted: Maitreya Buddha, the Buddha who is to come, will be a bringer of goodness by way of the word. He will then be able to teach men the real nature of the Christ Impulse, and in this age the Buddha stream and the Christ stream will flow into one. Only so can the Christ Mystery be truly understood.

• 37. Max Planck: 1858 – 1947, founder of the quantum theory. ‘Die Stellung der neureren Physik zur mechanischen Naturanschaung’ (The Position of Modern Physics with respect to the Mechanical World outlook), lecture held on 23.9.1910 at the 82nd session of German natural scientists and doctors in Konigsberg; Leipzig, 1910.
• 38. Sigmund Freud: 1856 – 1939, founder of psychoanalysis.
• 39. Dr. Breuer: Joseph Breuer, Viennese surgeon. See Rudolf Steiner ‘An Autobiography’, Steinerbooks, New York, 1977, and also lecture of 10th November 1917 in ‘Psychoanalysis in the Light of Anthroposophy’, Anthroposophic Press, New York, 1946.
• 40. Gotthilf Heinrich von Schubert: 1780 – 1860, natural philosopher. ‘Die Geschichte der Seele’ (History of the Soul) Stuttgart. 1839.
• 41. Johann Volkelt: 1848 – 1930: ‘Die Traum-Phantasie’ (Dream Pictures) Stuttgart 1875. See also Rudolf Steiner ‘Riddles of Philosophy’, Anthroposophic Press, Spring Valley, New York, 1973.
• 42. Essene teachings: Essenes, Jewish secret Order, about 150 BC. to 70 AD. See also Rudolf Steiner ‘The Fifth Gospel’; Rudolf Steiner Press, London, 1968.

Let us continue with our studies which are to bring us closer and closer to a deeper understanding of man's being and task in the world. You will remember that in one of the group lectures held here this winter (10th November) we spoke about the four different ways in which it is possible for the human being to be ill, and we indicated that illnesses arising as the actual result of karma would not be discussed until later. Today we want to talk about at least a certain part of this karmic cause of illness.

We explained before that the division of man's being into four members, the physical body, etheric body, astral body and ego, enables us to have a kind of survey of the phenomena of illness in so far as each of these members comes to expression in certain organs and organ complexes of the physical body itself. That is, the ego has its chief physical equivalent in the blood, the astral body in the nervous system, the etheric body in all that comes under the heading of the glandular system, and the physical body represents itself. Then we presented the illnesses arising out of the ego as such, and which therefore have their physical manifestation in irregularities in the functioning of the blood. We indicated that what originates in irregularities in the astral body manifests in irregularities in the nervous system, and what originates in the etheric body manifests in the glandular system, and that it is in the physical body that we have to look for those illnesses that primarily have external causes. All this, however, only points to that aspect of illness that is connected with the span of one human lifetime. Now anyone who is able to look at world existence in a spiritual scientific way has an inkling that illness must also depend to some extent on a person's karma, on that great law of causes which show the spiritual connections between man's various incarnations. But the ways of karma are very intricate and manifold, and we must study the more detailed composition of karmic connections before we can understand anything about them. Let us talk today about a few aspects of something that is very interesting for people to know, namely, how illnesses are connected with causes made by man himself in earlier lives. In order to do this we must say a few introductory words on the subject of how the law of karma works in human life. We shall be referring to some things most of you know from other lectures, but it is essential to have an exact picture of how the karmic causes of one life become the effects in the next. Therefore we shall have to say a few words about what actually happens to man spiritually in the period after death.

We know that on passing through the portal of death man first of all has the kind of experiences that come about because he is now in an entirely different situation from anything met with in life. His ego and astral body are connected with the etheric body, but without the physical body being there. He has, as it were, laid that aside. This only happens in exceptional circumstances in life, as we have often mentioned. During life, when man is asleep, he lays his etheric body aside as well as his physical body, hence this combination of ego, astral body and etheric body exists only after death, and then for a short while only, just a matter of days. The experiences that follow immediately after death have also been mentioned; man's feeling of growing larger and larger beyond the space he previously occupied, until he encompasses all things. We have mentioned the picture of his past life standing before him as a great tableau. Then, after a number of days that varies individually, the second corpse, the etheric body, is laid aside and absorbed by the general world ether, except in those cases we mentioned whilst discussing intimate questions of reincarnation, when the etheric body is preserved in a certain way for use in the future. Nevertheless an extract of the etheric body is kept, being the fruit of life experience. Then follows the life that is determined by the combination of ego and astral body without man being bound to a physical body. This is the period we call Kamaloca in anthroposophical literature, and often describe it, too, as the period of learning to do without the physical body and physical existence altogether.

We know that when man has just passed through the portal of death he still has all those forces in his astral body which were there at the moment of death. For he has laid aside only the physical body, the instrument of enjoyment and action. This he has no longer, but the astral body he still has. He still has the bearer of passions, instincts and desires. He still hankers for the same things—out of habit you might say—that he hankered for in life. Now whilst he was alive it was through the instrument of the physical body that man satisfied his desires. After death he no longer has this instrument, thus he is deprived of the possibility of satisfaction. This is felt as a kind of thirst for physical life until man has grown accustomed to live solely in the world of the spirit and to have solely what can be acquired out of the spirit. Until man has learnt to do this, he continues living in what we call the period of breaking himself of his habits, or Kamaloca.

We have already described the remarkable way in which this period of life runs its course, and we know that at this stage of his existence man's life flows backwards. This is something that is difficult for newcomers to anthroposophy to understand at first. Man passes through the Kamaloca period which lasts roughly a third of the length of his earthly life—in reverse sequence. Assuming that a man dies in his fortieth year, he will pass through all the experiences he has gone through in life in the reverse order, beginning with his thirty-ninth year, then the thirty-eighth, the thirty-seventh, the thirty-sixth, and so on. He really does go through his whole life backwards, right to the moment of birth. This is what is behind the beautiful words of Christ, when He was speaking of man's entry into the spiritual world or the kingdom of Heaven: ‘Except ye ... become as little children, ye shall not enter into the kingdom of Heaven!’ In other words, man lives backwards as far as his first moments and being absolved of everything, he can then enter Devachan or the kingdom of Heaven, and be in the spiritual world from then onwards. This is difficult to imagine, as we are so very accustomed to time being absolute, like it is on the physical plane. It requires considerable effort to get used to this, but it will come.

Now we must picture to ourselves what man actually does in Kamaloca. We could say a great deal about it, of course. Today, however, we shall concentrate solely on what concerns the question of the karmic cause of illnesses. So what I am about to say must not be taken as the only kind of experience in Kamaloca, but as one among many.

We can visualise first of all what use man makes of this time in Kamaloca for his future by imagining that the man who died at forty had done something in his twentieth year that hurt someone else. When somebody has done something like this that hurt another person, it has a certain effect on his whole life. Any action of man that hurts another being or creature or the world in general, hinders the doer in his development. This is what the pilgrimage of life means for me, that the primary force of the soul, as it goes from incarnation to incarnation, is set for further development. And this development progresses in such a fashion that man as it were is always putting obstacles in his own path. If this primary force were the only thing that were active—it is this very force that is to bring the soul back to the spiritual—man would need only a very short time on earth. But in that case the whole of earth evolution would have taken an entirely different course; it would also have failed to achieve its purpose. You must not think that man would be better off if he put no obstacles in his own way. It is only by setting himself these handicaps that he grows strong and acquires experience, for it is the very eradicating and overcoming of these hindrances that will make him the strong being he must become by the end of earth evolution. It is thoroughly in keeping with earth evolution that he puts stones in his own path. If he did not have to muster the strength to remove these obstacles he would not acquire this strength at all. Then the world would be the poorer. We must altogether disregard the good and evil connected with these hindrances and look solely at the wisdom of the world that intended, right from the beginning, that man should have the possibility of setting himself hindrances in earthly evolution so that in removing them he could acquire strength for later. We could even say that the wise guidance of the world allowed man to become evil and gave him the possibility of doing harm, so that in repairing the harm and overcoming the evil he can become stronger in the course of karmic development than he would have become had he reached his goal without effort. This is how we should understand the significance and justification of obstacles and hindrances.

When, therefore, whilst living his life backwards in Kamaloca after death, a man encounters some harm he did to a fellow man in his twentieth year, he experiences this harm just as much as the joy and good he brought to others. Only now it is in his own astral body that he experiences the harm he did to someone else. Supposing he hit someone when he was twenty, so that it really hurt. In his reverse journey through life he feels it in his own astral body in exactly the same way the other person did when it happened. You experience objectively in the spiritual world everything you yourself did in the external world, and in the process you acquire the strength and the inclination to compensate for the pain in one of your future incarnations. Your own astral body tells you what it felt like, and you realise you have laid an obstacle in the way of your further development. This has to be cleared away, otherwise you cannot get beyond it. This is the moment you form the intention of getting rid of the obstacle. So when you have lived through the Kamaloca period, you arrive back in your childhood filled with the intention of getting rid of all the hindrances you created in life. You are full of intentions, and it is the force of these intentions that brings about the special character of your future lives on earth.

Let us suppose that in his twentieth year B hurt A. He now has to feel the pain himself, and resolves to recompense A in a future life, that is, in the physical world, where the injury was done. The force of this good resolution forms a bond of attraction between B and A and brings them together in the next life. That mysterious force of attraction that brings people together in life springs from what they have acquired in Kamaloca. Our experiences there lead us to those people in life whom we have to recompense or with whom we have any kind of connection. Now you will realise that the Kamaloca forces we have taken into ourselves for the righting of wrongs in life can by no means always be worked out in a single life. It can then happen that we form connections with a great number of people in one life, and that next time we are in Kamaloca we have the possibility of meeting them again. Now this depends, too, on the other people, whether we meet them again in the following life. That spreads itself over many lives. In one life we correct this, in another life that, and so on. You must certainly not imagine that we can immediately put everything right in one life. It depends entirely on whether the other person also develops in his soul the corresponding bond of attraction.

Now let us take a closer look at the working of karma, by examining a particular example. In Kamaloca we form the intention of carrying out a certain thing in the next or one of our future lives. This force planted in our soul remains in it and does not leave it. We are born again with all the forces we have mustered. This is inevitable. Now life consists not only of those things we have to put right in our karmic connections although what we are about to say can also be related to that. We may have put hindrances in our path, lived in a one-sided way, not made proper use of our life, living only for particular pleasures and tasks and allowing other possibilities that life offered us to pass us by, so that other faculties have remained dormant. This also calls forth karmic causes in Kamaloca, and we bring this with us into life. Then we are born again as babies. Suppose we live to be ten or twenty. Our souls contain all the forces we have mustered, and when they have become mature they make their appearance. During a certain period of our lives an inner necessity will doubtless arise urging us to carry them out. So let us suppose that in our twentieth year we feel an inner urge to carry out a particular deed, because we made the resolution in Kamaloca. For the sake of simplicity, let us keep to the example of feeling the urge to recompense someone. The bond of attraction has brought us together, and there he is. As far as the external situation goes, we can quite well do the deed. Yet there can still be an obstacle. The compensating deed could be one to which our own organism is not equal. Our organism is also dependent on the forces of heredity. This makes for disharmony in any life. Man is born on the one side into these forces of heredity. His physical and etheric body inherit the qualities that can be passed down through the generations. This hereditary stream is, of course, bound to have some measure of external connection with the karma our soul has set itself. For as it comes down from the spiritual world our soul is attracted to the kind of parents through whom it can inherit those qualities that come closest to our requirements. They never, however, entirely correspond, for in the body this cannot be so. There is always a certain discrepancy between the forces of heredity and what the soul brings with it from the past. Now it all depends on whether the soul is strong enough to overcome all the obstacles in the line of heredity, and is capable of re-forming the organism during the course of a lifetime, so that it overcomes what does not suit it. People vary a great deal in this respect. Some souls have acquired great strength in the course of previous incarnations. A soul of this nature has to incarnate in the most suitable body possible, though it will not be absolutely suitable. Yet this soul might be strong enough more or less to overcome everything not suited to it, though this is not necessarily always the case. Let us follow this up in detail by looking at the brain.

This instrument of our life of concepts and ideas is inherited externally through our line of heredity. Its delicate convolutions are formed in one way or another according to this line of heredity. The soul will always to some extent have the inner strength to overcome what does not suit it and bring its instrument into harmony with its own forces, but only to a certain extent. The stronger the soul is the better it can do this. And if circumstances are such that it becomes impossible for the soul forces to overcome the resistance in the composition of the brain, the brain cannot be used properly. And then there occurs what we call mental defectiveness, mental illness. A melancholic temperament arises too, because the soul forces are not strong enough to overcome certain things in the organism. In the middle of life—it is different at the beginning and at the end—the forces of our soul always encounter a certain unsuitability in their instrument. This is the secret that always lies hidden behind the inner conflict and disharmony in human nature. What men often imagine to be the reason for their discontent is usually just a mask. In reality the reasons for it are as we have described. Thus we see the relationship between what the soul takes with it from incarnation to incarnation and what it receives from the line of heredity.

Now let us suppose we are reborn, and when we are twenty our soul feels the urge to compensate for a particular deed. We have also encountered the person concerned, yet our soul is not capable of overcoming the inner resistance necessary for doing the deed. We always have to set our forces in motion when we have a deed to do. A person does not usually notice anything happening within him, and, to begin with, he does not need to notice. The following might easily happen: There is a person who, at the age of twenty, feels the urge in his soul to compensate for something. External circumstances are favourable, but his inner strength cannot take hold of his organs and carry out what he should do.

A person does not need to know about all this, yet he will be aware of its effect. This effect appears in the form of some illness, and here lies the karmic connection between what happened in a previous life and the illness. The spiritual cause of the illness will guide the whole process in such a way that the person thereby becomes capable of carrying out the deed of compensation the next time he has the opportunity. To put it another way, in our twentieth year we are not capable of doing a particular deed. The urge is there, nevertheless, and the soul wants to do it. What does the soul do instead? It struggles, as it were, with its unusable organ, attacks it and destroys it. When the organ that should have been instrumental in carrying out the deed externally has been destroyed by these soul forces, then comes the inevitable reaction, which we call the process of healing, and the forces of the organism have to be called up to restore the organ. This organ, which was destroyed because it was unfit to perform the task, is rebuilt through the illness so as to be capable of performing it, although by the time the illness is over it might well be too late. But then the soul has now gained the strength to mould the growth and development of this organ in the course of life in such a way that in the next incarnation the deed can be carried out. Thus illness can be the very thing that makes us fit to carry out our karmic obligations in another life.

Here we have a secret karmic connection between illness and further development, for in reality illness is a process of further development. In order that the soul develops the power to form an organ in the way it needs, the unsuitable organ has to be destroyed and rebuilt again by the soul forces. Here we come upon a law in human life that has to be described somewhat as follows: Man has to acquire his strength by overcoming obstacles in the world, one after another. Strictly speaking all our strength was acquired by the overcoming of obstacles in previous incarnations. Our present capacities are the result of our illnesses in earlier lives.

To make this especially clear, let us imagine that a soul is not yet capable of making use of the mid-brain. How can it acquire the capacity to use it properly? It can only do this by becoming conscious of the incapacity, destroying the mid-brain and rebuilding it, and in this process of rebuilding it the capacity is acquired. We become capable of everything that we ourselves have taken through the process of destroying and rebuilding. This has been felt to be true by all those people who, in the various religions, have connected a very exalted being with this process of destroying and rebuilding. In the religious beliefs of the Indians ‘Shiva’ represents the ruling powers that destroy and then restore things to life again.

That is one of the ways in which karma instigates a process of illness. In the case of illnesses that concern mankind in general rather than man as an individual, we find something else that gives them a more general character. For instance we see typical cases of children's diseases appearing at certain times. These show nothing else than that the child is learning inner control of a certain part of his organism, after which he can then be in control of it in all his future incarnations. We should regard illness as a process that makes a person capable. We shall then come to think of illness in quite a different way. We must not, of course, conclude from this that if someone is knocked down by a train it should be explained in the same way. That sort of thing does not come under the same heading as illness nor what we have just been discussing. But there is another kind of karmic cause of illness which is just as interesting, and which we shall only understand if we look at it in greater detail.

Suppose you learn one or another thing, the sort of thing you learn in life. First of all you have to learn it, for the most important accomplishments in life have first to be learnt. The process of learning is absolutely necessary. But that is not the end of it, for learning is only the most external part. The learning of a thing is still a long way short of all that we shall experience through it. We are born into life with definite capacities acquired partly through heredity and partly through our earlier incarnations. The range of our capacities is after all limited. In the course of each incarnation we increase our store of experience. This acquired knowledge is not so closely connected with us as the temperament and disposition and so on that we have brought with us into life. What we learn in life to begin with in the way of memory and habit is less closely connected with us, and therefore it also makes its appearance in life in a more fragmentary manner. Not until after death does it appear in the etheric body in the great memory tableau. Then we have to incorporate this into us and make it part of ourselves.

Let us assume then that we have learnt something in life and are then born again. In our new life it can well be that because of hereditary or other conditions, or perhaps because our learning has not been harmonious, and although we have learnt something, it was not sufficient to have the whole thing at our finger tips, then on reincarnating, we develop what we have learnt in one direction but not in another. Let us assume we learnt something in life that necessitates having a certain part of our brain organised in a particular way or having a certain characteristic in the blood circulation in a succeeding life, and then let us assume that we had failed to learn the other things that are a necessary part of this. This, however, is not necessarily an immediate drawback. Man has to take forward leaps in life, and he has to learn from experience that he has done something in a one-sided way. Now he is born again with the fruits of what he has learnt, but he lacks the possibility of developing himself in such a way that everything can come to expression, and what he has learnt from life can really be carried into effect. A man might for instance have received a certain degree of initiation into the great mysteries of existence in one of his incarnations, and when he is born again these forces that were planted in him want to come to expression. But let us assume it has been impossible for him to develop certain forces which could produce the necessary harmony in the organism. At a certain point in his life it will inevitably happen that what he previously learnt wants to come to expression. But an essential organ is missing. So what happens? An illness has to occur that could have a very, very deep-seated karmic cause. And again part of the organism has to be destroyed and rebuilt afresh. And by means of this rebuilding of the organ the soul senses which are the right forces in the other direction, and it takes this feeling along with it. When this is acquired this way, or even through initiation, it usually happens that the fruits show themselves in that same incarnation. That is, an illness occurs in the course of which the soul experiences what it lacks. And then, for instance, something can take place immediately after the illness that otherwise would not have been achieved. It could be that a person would have been able to reach a certain stage of enlightenment in his previous life, but he could not get through to part of his brain, and he did not develop the strength to break through the resistance. Then this offending organ must inevitably be destroyed, and a severe illness can result. Then comes the rebuilding, whereby the soul becomes aware of the forces necessary to overcome the blockage, and the awaited enlightenment ensues. The process of suffering an illness can definitely be regarded as a sign that something important is to follow.

Now we are touching on matters that our profane world would certainly sneer at. Yet many a person will have noticed a kind of perpetual discontent, as though part of the soul could not come to expression and life becomes impossible. A severe illness breaks out, and the overcoming of this illness brings an entirely new impulse, like a feeling of release that the blockage has really gone and the organ can be used. This was all due to the organ being unusable. In the life cycles of the present, people still have a lot of these blockages, of course, and they cannot all be overcome at once. We must not necessarily think of spiritual enlightenment every time; this kind of thing also happens in connection with many less significant life processes.

Thus we see that on the one hand we are faced with the necessity of developing some particular quality, and on the other hand the course of karma triggers off illness. Therefore we should never really be satisfied with remarking in a trivial sense: ‘If I get ill I have brought it upon myself through my karma.’ For we should not only think of karma in the past and of illness as being the settlement, but we should actually think of illness as just the second stage, which arises in order to produce creative strength and ability in the future. We thoroughly misunderstand illness and karma if we only look at the past; this turns karma into a merely accidental law of fate. But when we can look through present karma into the future, then karma becomes a law of action and of fruitfulness in life.

All this points to a significant law governing human existence. And in order to get at least some idea of it today—we shall return to it in greater detail later—let us look back into that ancient time in which man came into being in his present form, the Lemurian epoch. Man gradually descended from divine-spiritual existence into today's external existence, cladding himself first of all in his sheaths, and set out along the path of incarnations in the outer world, moving forward from incarnation to incarnation until the present time. Before man began to incarnate, the possibility was not there for him to engender illness within himself in the way he can today. Not until man had acquired the ability to control his relationship with the outside world was he capable of doing wrong and therefore also capable of producing wrong formations of his organs and of engendering the possibility of illness. It was impossible before that for man to give rise to the process of illness in himself. Whilst divine influence was still supreme, and it was not yet in man's own hands to conduct his own life, there was no possibility of illness. Then this possibility of illness arose. If this is how it was, where can we best learn the way to heal? The best way of doing this is to look back into those times when divine-spiritual powers sent their influence into man and endowed him with perfect health, with no possibility of illness, that is, before his first incarnation. People who have had any knowledge of this have always felt this way. Bearing this in mind, I would now like you to try and look beneath the surface at the kind of thing expressed in mythologies. I will not actually draw your attention to the source of medical science proper in the Egyptian Hermes cult, but only to the Greek and Roman cult of Aesculapius.

Aesculapius, the son of Apollo, is so to speak the father of Greek physicians. And what does Greek mythology tell us about him? While still a boy his father takes him to the mountains where he can become the pupil of the centaur Chiron. It is Chiron the centaur who teaches Aesculapius, the father of pharmacy about the healing forces in the plants and elsewhere on the earth. What kind of being is Chiron the centaur? He is a being of the kind that existed before man descended in Lemurian times: a being half man and half animal. This myth tells us that Aesculapius is taken to the particular Mystery where he is shown those forces of health which were the source of man's health before man came down into his first incarnation.

Thus we find this important law expressed in a Greek myth, too; this great spiritual fact, that must be of particular interest to us, coming as it does at the start of man's earthly pilgrimage. The myths, in particular, will only be recognised as pictures of the deepest happenings of life when human beings get beyond the ABC of spiritual science. Myths, especially, are pictures of the deepest secrets of human existence.

When the whole of life is looked at in this way, it will be judged accordingly, and—this must be stressed more and more—spiritual science will grow into something that will become part of everyday life. Men will live spiritual science, and not until that time comes will the original intention of spiritual science come to realisation. Spiritual science will become the great impulse for the ascent of mankind, for mankind's real welfare and real progress.

If we wish to study the development of Germanic-Nordic history and the spiritual impulses embodied therein, we must first of all bear in mind the fundamental character of Teutonic mythology. In the last lecture I pointed out that this Teutonic mythology, despite its many points of similarity with other mythologies, is nevertheless something quite unique. It is true, however, that among the Germanic peoples and tribes of Europe there was a large measure of agreement on fundamental conceptions of mythology so that in the regions far to the South it was possible for a uniform view of mythology to exist and, on the whole, a similar understanding of the kindred relationships between those mythologies. At one time there must have been identical understanding of the unique character of the Teutonic mythology throughout all the countries where this mythology, in one form or another, existed. The common features of Teutonic mythology are very different from the essential characteristic of Greek mythology, to say nothing of the Egyptian. Everything in Teutonic mythology is interrelated and differs widely from the substance of Graeco-Roman mythology. At the present time it is not easy to understand this essential element because—on account of certain intellectual assumptions which are outside the scope of the present lecture—there is a general tendency today to embark on the study of comparative religion. But this is a field in which it is possible to perpetuate the greatest nonsense. What happens as a rule when a person compares the mythologies and religions of various peoples with one another? He compares the superficial aspects of the stories of the gods and attempts to demonstrate that the figure of a particular god which appears in one mythology is also found in a like manner in another mythology, and so on. To anyone who knows the real facts this comparative study of religions shows a most disquieting trend in the anthropological studies of the present day, because it is everywhere the practice to compare externals. The impression created by the comparative studies of religions upon one who knows the facts is comparable to the impression made by someone who declares: “Thirty years ago I made the acquaintance of a man; he wore a uniform consisting of blue trousers, red coat, and some kind of head-gear, and so on.” Then he rapidly adds: “Twenty years ago I became acquainted with a man who wore the same uniform and ten years ago I met another who also wore the same uniform.” Now if the person in question were to believe that, because the men with whom he became acquainted thirty, twenty and ten years ago wore the same uniform, they could therefore be compared with one another in respect of their essential being, he could be greatly mistaken, for a totally different person might be wearing that uniform at those different times. The essential thing is to know what sort of man is concealed behind the uniform. This parallel may seem farfetched, yet in comparative religion it is tantamount to comparing Adonis to Christ. One is merely comparing externals. The apparel and the characteristics of the Beings in the various legends may be very similar or even alike, but the point is to know what is the nature of the divine-spiritual Beings concealed behind them. If completely different Beings are present in Adonis and in Christ, then we are merely comparing externals and the parallel has only superficial value. Nevertheless this comparative method is extremely popular at the present day. Therefore the results of the extensive research in the comparative study of religion with its purely external approach are not of the least consequence. The point is, rather, that one should learn to know to some extent from an understanding of the specific differences of the Folk Spirits the manner in which a particular people arrived at its mythology or other teachings about the gods, or even at its philosophy.

We can scarcely understand the fundamental character of Teutonic mythology unless we review once more the five successive ages of civilization in the post-Atlantean epoch. These five ages of civilization were brought about by migrations from West to East, so that at the end of these migrations the most mature, the most advanced human beings pushed forward into Indian territory and founded there the sacred primeval Indian civilization. The next civilization, and nearer to our own age, was the Persian which was followed by the Egypto-Chaldean-Babylonian, then the Graeco-Latin civilization and finally by our own.

The essential nature of these five civilizations can only be understood if one realizes that in past ages those who participated in them, including also the Angels, the Folk Spirits or Archangels and Time Spirits, were all quite different from one another. Today we propose to devote more attention to the way in which the human beings who participated in these civilizations differed from one another.

The men who, in ancient India for example, founded the ancient Indian civilization—which then found its literary expression in the Vedas and later Indian literature—were totally different from the Graeco-Latin peoples. They were different from the Persian, from the Egypto-Chaldean peoples and most of all from those peoples who were being prepared in Europe for the fifth post-Atlantean civilization. In what respect did they differ? The entire make-up of the members of the ancient Indian peoples was completely different from that of the inhabitants of all the countries lying further West. The peoples of ancient India had reached a high stage of evolution before they developed the ‘I’. In all other aspects of evolution they had made great strides. Behind them lay a very long period of development, but they had lived through it in a kind of dim consciousness. Then the ‘I’ entered in—they awoke to consciousness of the ‘I’. Amongst the Indians this came comparatively late, at a time when the people was already to a certain extent very mature, when the had already undergone what the Teutonic peoples still had to undergo when they had developed their ego. Bear this carefully in mind. The Teutonic peoples had to experience with their fully developed ‘I’ what the inhabitants of ancient India had passed through in a dim state of consciousness, without a developed ego-consciousness.

Now what was the nature of the development which humanity could undergo in the post-Atlantean epoch? In the old Atlantean times human beings were still endowed with a high degree of the old dim clairvoyance with which they saw into the divine spiritual world. They had an insight into the hidden workings of that world. Now imagine yourselves for a moment in old Atlantis before the migrations towards the East had begun. The air was still permeated with water vapour and misty exhalations. The soul of man was different too. He could not yet differentiate between the various external sense perceptions; at that time he found the spiritual content of the world seemingly diffused around him like a spiritual aura. Thus he possessed a certain natural clairvoyance which he had to overcome. This was achieved by the operation of the forces to whose influence human beings were subject when migrating from West to East. In the course of these migrations man underwent many different stages of spiritual development. There were peoples who, during their migration eastward, at first slept through, as it were, the period of emergence from the old clairvoyance and had already reached a higher stage of development when their ego was still in a dim state of consciousness. They went through various stages of development, but their ‘I’ was still in a dull, dreamlike condition. The Indians were the furthest evolved when their ego awoke to full self-consciousness. They were so far advanced that they possessed a rich inner soul-life which no longer showed any traces of that elementary stage in soul development which still persisted for a long period of time in the peoples of Europe. The Indians had already undergone that elementary stage a long time before. They awoke to self-consciousness when they were already endowed with spiritual powers and spiritual capacities which enabled them to penetrate deeply into the spiritual worlds. Whence all the activity and positive influence of the various Angels and Archangels on the human souls had become a matter of complete indifference to the more advanced members of the Indian people in their efforts to emerge from their old twilight conditions of clairvoyance. They had no direct consciousness of the work of the Archangels and Angels and all those spiritual Beings who were active, particularly in the folk spirit. All the work of these higher Beings upon their souls, upon their astral and etheric bodies, was accomplished at a time when they were not yet ego-conscious. They awoke to ego-consciousness when their souls had already reached a very high stage of development. The most advanced among them were able, after a brief development, to read again in the Akashic Record all that had formerly taken place in the evolution of humanity, so that they gazed out into their spiritual environment, into the Cosmos, and could read in the Akashic Record what was taking place in the spiritual world and what they had undergone in a dim twilight state of consciousness. They were unconsciously guided into higher spheres. Before their ego-consciousness had awakened they had acquired spiritual capacities that were much richer than those of the Western peoples. Thus the spiritual world could be directly observed by these men. The most advanced among those who guided the Indian people had risen to such high spiritual levels that, at the time when their ego awoke, they were no longer dependent upon the ego in order to observe how human development sprang forth, so to speak, from the Spirits of Form or Powers, but were more intimately associated with the Beings we call Spirits of Movement or Mights and those above them in the second Hierarchy, the Spirits of Wisdom or Dominions. These Beings were of special interest to them. The spiritual Beings of lower rank were, on the other hand, Beings whose domain they had already shared in former times and who therefore were no longer of particular importance to them. Thus they looked up to what later on they called the sum-total of the Spirits of Movement and of the Spirits of Wisdom, to that which was later characterized by the Greek expressions Dynamis and Kyriotetes. They beheld again these Beings and called them “Mula-prakriti”, the sum-total of the Spirits of Movement, and “Maha-purusha”, the sum-total of the Spirits of Wisdom, that which lives as if in a spiritual unity. They could attain to this vision because those who belonged to this people became ego conscious at such a late stage of development. They had already undergone what the later peoples still had to experience through their ‘I’.

The peoples belonging to the ancient Persian civilization were less highly developed. Their development was such that through their peculiar cognitive capacity, and through the awakening of their ‘I’ at a lower stage of evolution, they looked to the Powers or Spirits of Form. With these they were especially familiar; they could understand them to some extent and they were particularly interested in them. The peoples belonging to the Persian communities awakened to ego-consciousness one stage lower than the Indians, but it was a stage which the peoples of the West still had to reach. Hence the Persians were conversant with the Powers or Spirits of Form, known collectively as the ‘Amshaspands”. They were the radiations which we know as Spirits of Form or Powers and which, from their point of view, the peoples of the Persian civilization were specially fitted to perceive clairvoyantly.

We then come to the Chaldean peoples. They were already aware of the Primal Forces, the directing Time Spirits, the Spirits of Personality. Now the peoples of the Graeco-Latin age also had a certain consciousness of these Primal Forces or Spirits of Personality, but in a different form. In their case there was an additional factor which may help to clarify our understanding. The Greeks were nearer to the Germanic peoples. They became ego-conscious at a higher stage than the Germanic-Nordic peoples. The working of the Angels and the Archangels in the human soul which the Northern peoples still experienced was no longer directly experienced by the Graeco-Latin peoples, though they still had a distinct recollection of it. The difference between the Germanic and Graeco-Latin peoples is that the latter still preserved a memory of the participation of Angels and Archangels in the development of their soul-life. On the whole they had no clear recollection of this stage for they were still in a state of diminished consciousness. But now in clairvoyant memory they recalled this experience quite distinctly. The creation of this whole world, the working of the Angels and Archangels, both normal and abnormal, in the human soul was known to the Greeks. They preserved in their souls vivid memory pictures of what they had experienced. Now memory is much clearer, takes on sharper outlines than the immediate experiences of the present moment. It is no longer so fresh, no longer so youthful; memory or recollection has sharper contours, sharper outlines. Greek mythology is a memory-picture in bold, clear outlines of the influence or positive activity of the Angels and Archangels upon the human soul. If we do not approach Greek mythology in this way, if we simply compare Greek names with other names in the various mythologies, if we do not take into account the influence of special forces, nor understand the Significance of the figures that appear as Apollo and Minerva and so on, then we are making a superficial study of comparative religion; we are only comparing externals. The manner or mode of perception in those days is the important point.

When we have grasped this, we realize that Greek mythology was built up from conscious memories. The Egyptians and Chaldeans had only a dim recollection of the activity of the Angels and Archangels, but they were able to perceive the world of Primal Forces. It seemed as if they were beginning to lose the memory of Angelic beings. Persian mythology, on the other hand, had completely forgotten the world of the Angels or Archangels, but at the same time men were able to look into the world of the Powers or Spirits of Form. That which is to be found in Greek mythology had been forgotten by the Persians and totally forgotten by the Indians. When they looked into the Akashic Record they perceived again the entire sequence of events of the earlier epochs and created pictures of the earlier events out of their knowledge which however was divine knowledge which they owed to more highly developed spiritual powers. This also helps to explain the great difficulty which the peoples of the East experienced in understanding the spiritual life of the West and that superior attitude which they adopted towards the spiritual life of the West. They arc prepared to accept the materialistic civilization of the West, but the spiritual culture of the West—unless they come to it indirectly through Spiritual Science—remains more or less closed to them. They had already reached a high stage of evolution at a time when Christ Jesus had not yet descended upon Earth. He only incarnated in the fourth post-Atlantean epoch. That is an event which could no longer be grasped with the forces which the Indian people had developed. In order to apprehend the coming of Christ one needed faculties belonging to a less lofty station of the ‘I’—a dwelling of the ‘I’ in more humble forces of the human soul.

The Teutonic peoples not only preserved a memory of the working of the Angels and Archangels into the soul of man, but even at the time when Christ Jesus walked upon Earth were aware that they were still subject to these influences and that they participated in the activity of the Angels and Archangels who were still active in their souls. When they underwent these inner experiences of the soul the Graeco-Latin peoples recalled something which they had gone through in former times. The Germanic peoples responded to these experiences more personally. Their ego had awakened at the stage of existence when the Folk Spirits and those spiritual Beings who were still subject to the Folk Spirits were still active in their souls; hence these peoples were nearest to the events that took place in old Atlantis.

In old Atlantis man beheld the spiritual Powers and spoke of a kind of unity of the Godhead, because he enjoyed direct perception into the old primeval states of human evolution. At that time one could still perceive the dominion of the Spirits of Wisdom and of the Spirits of Movement, a dominion which the Indians of a later epoch perceived again in the Akashic Records. These Germanic peoples of the West had raised themselves one stage above this level of perception, so that they experienced directly the transition from the old perception to the new. They perceived an active weaving of real spiritual powers at a time when the ego was not yet awake. But at the same time they saw the gradual awakening of the ‘I’ and the penetration of man's soul by the Angels and Archangels. They were aware of this direct transition. They preserved a clairvoyant memory of an earlier weaving life, when everything was seen through the dim mists of Atlantis and when, from out of this sea of mist, there emerged what we have come to know as the divine-spiritual Beings immediately above man. The old Gods, however, who were active before the Gods intervened in the life of the human soul, and who could now be seen and with whom men felt themselves to be united, those divine Beings who were active in the very far distant past at the time of old Atlantis, were called the Vanir. After Atlantis men saw the weaving of the Angels and Archangels whom they called the Aesir. They were the Beings who as Angels and Archangels were concerned with the ‘I’ of man which then awoke at an elementary level. These Beings took over the leadership of the Germanic peoples. What the other peoples of the East had “slept through”, namely, the perception of how the soul, the inner life, was gradually developed by means of the various forces which were bestowed upon it by the normal and abnormal Angels and Archangels, this had to be experienced by the peoples of Europe beginning from the lowest stage. They had to be fully conscious in order that these soul-forces might gradually develop.

Thus Nordic man perceived the figures of the Gods, the divine Beings working directly upon his soul; he saw the human soul wresting its way out of the Cosmos. This was direct experience to him. He did not recall in retrospect how the souls of men had been ‘in-formed’ into their bodies; rather did he see all this as an immediate and present happening. He was there with his own ego; he was a conscious witness of it. Even until the eighth, ninth and tenth centuries AD he retained this feeling, this understanding of how the forces of the soul are gradually formed and crystallized into the body. In the first place he beheld the Archangelic Beings who worked in his soul and endowed him with his psychic potentialities, and the greatest of these Archangels was Wotan or Odin.¹ He saw him at work upon his soul and he saw how he worked into his soul. How did he perceive Wotan or Odin? Who or what was he? In what form did Nordic man learn to love Odin and above all to understand him? He learned to recognize him as one of those Archangels who in the past had decided to renounce their development to higher stages. He came to know Odin as one of the abnormal Archangels, as one of the great figures of renunciation in ancient times, who had assumed the office of Archangel when they took upon themselves the important task of working into the souls of men. Nordic ma experienced the activity of Odin at a time when he was still in the process of giving the gift of language to the incarnating soul of man. The manner in which Odin himself worked upon his peoples in order to endow them with language has survived in a remarkable way. It was described as a Divine Initiation. The means by which Odin acquired the power to give the gift of language to the Teutonic peoples is described as follows: before acquiring this capacity Odin had undergone Initiation by drinking at the spring of Mimir the magic draught of the Gods, that magic draught which once upon a time in the primeval past had been the draught of the Giants. This draught embodied not merely a generalized form of wisdom, but represented the wisdom that lives directly in the spoken sounds of speech. At his Initiation Odin won power over that wisdom which lives in sound. He learned how to make use of it when he underwent a long Initiation which lasted nine days and from which he was then released by Mimir, the ancient bearer of wisdom. Thus Odin became Lord of the power of language. This explains why the later saga traces the language of the bards or skalds back to Odin. Runic lore which in olden times was thought to be much more closely related to language than later literature and letters was also traced back to Odin. Therefore the manner in which the soul, indirectly through the etheric body, and interpenetrating the physical body, acquired the power of speech through the appropriate Archangel is expressed in the wonderful stories about Odin.

Similar Archangels are to be found amongst the companions of Odin: Hönir who gave the power of thought and Lödur who gave that which is intimately connected with race, namely pigmentation and the character of the blood. These two Beings, therefore, are Archangels more in the normal line. In Vili and Ve, on the other hand, we have Archangels of abnormal development. They are Beings who work more in the inner life, in the hidden recesses of the soul as I pointed out in the last lecture. But an ego which is itself at an abnormal stage of evolution when it witnesses the cultivation of the subordinate forces of the human soul, feels itself to be intimately related to an abnormal Archangel. Odin, therefore, is not regarded as an abnormal Archangel, but rather as the kind of Archangel whose renunciation is akin to that of the Western peoples who arc more aware that their inner development had been deferred, whereas the Eastern peoples by-passed certain stages of their psychic development until they awakened to ego-consciousness. Hence there lives especially in the soul of the Teutonic peoples all that is associated with the Archangelic forces of Odin stirring in the primitive depths of the human soul.

When we stated that the Angels are responsible for transmitting to the individual human beings the achievements of the Archangels, so also an ‘I’ which awakens at such an elementary level of soul-life is particularly concerned in seeing that the intentions of the Archangels are communicated to that ego. Hence Germanic-Nordic man has an interest in an Angel-being who is endowed with special power, but who at the same time is closely related to the single human being and his individuality. And that Being is Thor.² We can only recognize Thor when we see in him a Being who could have risen to far higher rank had he followed the normal course of evolution, but who renounced advancement comparatively early and remained at the stage of a Angel in order that, at the time when man awoke to ego-consciousness in the course of his soul's evolution, he could become the guiding Spirit in the spiritual life of the Teutonic peoples. What gives the immediate feeling that Thor is related to the individual human ego is that what was to be transmitted to every individual ‘I’ from the spiritual world could, in fact, be transmitted. If we bear this in mind we shall also understand more clearly the fragmentary information that has come down to us. It is important to have a right understanding of these individual Gods. Germanic-Nordic man perceived and himself experienced this imprinting of the soul in the body. He witnessed the integration of the ego into the body and the birth of ego-consciousness.

Now we know that the ego is incarnated in the pulsation of our blood and that everything within has its counterpart without, that everything microcosmic has its parallel in the macrocosmic. The work of Odin who gave speech and runic wisdom, who worked indirectly through the breathing, has its counterpart in the movement of the wind in the macrocosm. The regular inhalation of the air through our respiratory organs which transform the air into words and speech corresponds to the movements and currents of the wind in the macrocosm outside. Just as we feel within ourselves the power of Odin in the transformation of air into words, so too we must perceive his presence and activity in the ambient winds. But those who still preserved a certain degree of clairvoyance really saw the presence of Odin everywhere in the cosmic element of the air, saw how he formed speech by means of his breath. This Nordic man perceived as a unity. Just as that which lives in us and organizes our speech—that is to say, in the form in which speech existed amongst the Nordic peoples—penetrates into the ego and sets the blood pulsating so too the inner organization of speech in man finds its parallel in the macrocosm in thunder and lightning. The gift of speech precedes the birth of the ego in man. Hence the ‘I’ is everywhere felt to be the son of Odin to whom we owe the gift of speech. Thor plays an active part in the implanting of the individual ego, and in the microcosm the pulsation of the blood corresponds to the thunder and lightning in the macrocosm. Thus, in the macrocosm, the parallel to the pulsation of the blood in man is the thunder and lightning in the sighing winds and the weaving clouds. Germanic-Nordic man sees this clairvoyantly as a unity; he perceives that the soughing of the wind and the flashing of the lightning are intimately related to the breathing. He sees how the air he inhales passes into the blood stream and sets the ‘I’ pulsating. Today this is looked upon as a physical process, but to Germanic-Nordic man it was an astral experience. He felt the kinship of the inner fire of the blood and of outer lightning. He felt the pulse-beat in his blood and knew it to be the pulse-beat of the ‘I’. He was aware of this inner pulsation and knew that it would recur. But he paid no heed to the external physical process. All this was seen clairvoyantly. He felt that it was the deed of Thor which caused the pulse to beat and made the blood return again and again to the same source. He felt the Thor-force in his ‘I’ as the hammer of Thor returning ever and again into his hand; he felt the power of one of the mightiest Angels who had ever been honoured or revered, because he was a mighty Being who was seen to have remained behind at the Angel stage.

The way in which the spiritual force holds together the physical body is described in the Teutonic mythology where it says that the ‘I’ is that which holds together the soul and body in the formative stage. Germanic-Nordic man sees the weaving of the body and soul from within, and in later years he still understands how, originating in the astral, his inner life becomes integrated, how the inner answers, so to speak, to the outer. He could still respond when he learned from the Initiates that man was built out of the Cosmos. He was able to look back to earlier stages, to what had been told him about the events which reflected the relationship between the Angels and the Archangels, to those earlier stages when man was born out of the macrocosm in physical-spiritual form. He was able to perceive how the individual was built up out of the macrocosm and how he was an integral part of it. He sought in the macrocosm for those occurrences which are reflected in the microcosm. He could distinguish in the human microcosm, the microcosmic North, the cool realm where human thoughts are woven and whence the body is supplied with the twelve cranial nerves. He sees the weaving spirit in what he calls Nebelheim or Niflheim; he sees the twelve rivers which converge to form physically the twelve cranial nerves. He sees how the forces that issue from the microcosmic South, from the human heart, counteract the forces from above. He looks for them outside in the macrocosm and understands when he is told that they are called Muspelheim. Thus, even in the Christian era, it was still possible for him to comprehend the microcosm in terms of the whole macrocosm. And one could go back further still and show him how man gradually originated out of the macrocosm as extract of the whole world. He was able to look back into that time and he could understand that these events have a long ancestry, which he himself still sees as a working of the Angels and Archangels into his soul. He realizes that these events have a long ancestry and the conceptions he thus acquires we encounter in the old Teutonic Genesis, as the origin of mankind out of the entire macrocosm.

From Ginnungagap, the primeval abyss of Teutonic mythology, a new Earth emerges after having passed through the three earlier incarnations of Old Saturn, Old Sun, and Old Moon. The emergent world without form and void comes forth again out of Pralaya where the kingdoms of nature are not yet differentiated and men are still undivided and completely spiritual beings. It was then clear to Nordic man how the later conditions have developed out of this original abyss.

Now it is interesting to see how the events of those times are portrayed in Teutonic mythology in the form of imaginative pictures, events which we in our anthroposophical teachings describe in more sophisticated terms, using concepts in place of images. In Anthroposophy we are given a description of the events which took place when the Sun and Moon were still united, of the separation of the Moon and of the evolutionary transition to the later “Riesenheim”. Everything which existed during the Atlantean epoch is described as a continuation of earlier epochs and as the particular concern of the Teutonic or Germanic people.

Today I only wanted to give an idea of how the Germanic peoples awakened to the ego while still at an elementary stage of evolution and how Nordic man perceived in full consciousness the Folk Soul, the soul of Thor and so on. I wanted to show how, as an ego-being, he was able to respond immediately to the in-weaving of still higher Beings who, however, come from an entirely different realm from those we find among the Eastern peoples.

Tomorrow we shall attempt to explore the lesser-known branches of Teutonic mythology. We shall discover how they are harbingers of that which dwells in the Folk Souls and we shall see what is the nature of our Western Folk Souls.

• 1. See Appendix.
• 2. See Appendix.

If you follow the spirit of the studies we have made here during the last few days, you will find it comprehensible that not only a guiding and directing of the events on our Earth and above all in human evolution takes place through the Beings and forces of the various hierarchies, but that the Beings of these hierarchies themselves go through a sort of evolution, a sort of development. In the last lectures we spoke of how the Beings of this or that hierarchy intervene and guide, how for instance the Spirits of Form in normal and abnormal development organize the races.

Now let us ask ourselves the following: Do these spiritual Beings with whom we are now dealing also progress in their own development? As regards certain spiritual Beings we can during our own period of evolution witness the spectacle that they are, so to speak, progressing a stage further in their own development. Since the Atlantean catastrophe, ever since the post-Atlantean development began, we are living in an age in which certain Archangels, certain Beings of the hierarchy of the Archangeloi are ascending into the Hierarchy of the Archai, or Spirits of the Age. It is extremely interesting to notice this, for when we observe how the Folk-spirits, the Folk-souls whom we designate as Archangels ascend to a higher rank, then only do we obtain a correct conception of what is actually going on in the great world. This ascent is connected with the fact that into that distribution of humanity, which we must look upon as the division into races, there has been sent, since the Atlantean epoch, a second stream of humanity, of peoples. We must, as a matter of fact, look back very far indeed, back to early Atlantean times, if we want to find the period when the division into the five principal races of which we have spoken took place, if we wish to enquire when those men came to that particular spot in Africa where they then formed the black or Ethiopian race; when those other peoples came to Southern Asia, who compose the Malay race. We should have to look back to early Atlantean times. But later on other streams were sent after these early ones.

While therefore the Earth was already colonized with the foundations of these races, others were sent afterwards to those colonized parts of the Earth. Thus we have to do with a later stream, with a stream which came in later Atlantean times. If we wish to comprehend what was thus accomplished in Europe, Africa and America, in the way of the division of races, whilst Atlantis was gradually crumbling away, and what was then sent later on, towards the end of the Atlantean epoch, and part of which was only sent during the post-Atlantean evolution,—then we must clearly understand that we are dealing with that mighty stream of humanity which pushed forward into Asia, into Indian territory, and that, as has often been pointed out, bodies of people remained at the different points, from which then the various peoples of Asia, Africa and Europe arose. We have to deal therefore with an earlier division and a later advance,—with a second stream. The purpose of this second stream was, that companies of peoples who were each under the guidance of an Archangel were sent out from the West to the East. But these Archangels who were the guiding spiritual powers of these tribes that were sent out, were at different stages of development, in other words, they were nearer to or further away from the rank of a Spirit of the Age.

We have to look in the Far East for that stream of peoples whose Archangel was the first one to attain the rank of a Spirit of the Age. It was that stream of peoples who formed the ruling class of that land and laid the foundations of the first post-Atlantean civilization after their Archangel had become the Spirit of the Age, after he had been promoted to the first Spirit of the Age or Archai of the post-Atlantean age of civilization. Now this Spirit of the Age guided the primal sacred culture of India and made it the leading one in the first post-Atlantean age of civilization. The other peoples of Asia who were gradually developing, were for a long time under the guidance merely of Archangels.

Those peoples of Europe who had remained behind when the migration from West to East took place, were also under the guidance of Archangels for a long time after the Archangel of India had risen to the rank of an Archai and then acted through intuition upon those great Teachers of India, the Holy Rishis, who because they were aided by this exalted and important Spirit were able to fulfill their high mission in the manner already described. This Spirit of the Age worked on for a long time, whilst the people lying to the north of ancient India were still under the guidance of the Archangel. When the Spirit of the Age of India had fulfilled his mission, he was promoted to the guidance of the entire evolution of post-Atlantean humanity.

At the time which we designate as the Old Persian age, we have that Spirit of Personality, the Spirit of the Age, who was the guide or intuitor of the great Zarathustra or Zoroaster, the Zarathustra of ancient times. This again is an example of how an Archangel, a Folk-soul, rises to the rank of a Spirit of the Age, that is the very spectacle which, as we stated at the beginning of our lecture to-day, we are experiencing in our own time, that the Archangels work themselves up, through the mission they accomplish, to the rank of guiding and ruling Spirits of the Age.

A later rise in rank resulted from the Egyptian people and its Archangel on the one hand and from the Chaldean people and its Archangel on the other. Then took place the event in which the Archangel of the Egyptian people rose to the rank of a guiding Spirit of the Age, and undertook, so to speak, the guidance of that which formerly devolved upon the Chaldean Archangel; so that the leader in the Chaldæan-Egyptian age became the third mighty guiding Spirit of the Age who had gradually evolved himself up from the rank of the Egyptian Archangel. But that was also the age when another important development took place, which ran parallel with the Egyptian-Chaldæan civilization and with which is connected that to which we had to draw special attention in our last lecture.

We have seen that everything belonging to the Semitic tribes assumed special significance, and that from these Jahve or Jehovah had chosen one in particular and made that His own people. Hence, because He had elected one particular race to be His special people, He employed at first, while this race was gradually growing up, a sort of Archangel to be His representative with the people; so that in ancient times the gradually growing Semitic people had an Archangel who was under the continuous inspiration of Jahve or Jehovah, and who then later on grew up into a Spirit of the Age. Hence, besides the ordinary, evolving Spirits of the Age of the Old Indian, Old Persian and Old Chaldean peoples, there was yet another one who played a special part by working in a single people.

Thus we have a Spirit of the Age who in a certain respect appears in the mission of a Folk-spirit, one whom we must call the Semitic Folk-spirit. His was a very special task. This will be comprehensible to you if you call to mind that in reality this particular people was lifted out of normal evolution and had a special guidance, that so to say, special arrangements were made for the guidance of this people. Through these special arrangements this people had received a mission which was really of quite special importance and significance for the post-Atlantean epoch, and which was distinguished from the missions of all other peoples. One can best understand this mission of the Semitic people by taking it in connection with the missions of the various other peoples of the post-Atlantean epoch.

There are two spiritual currents in mankind. The one must be called, if we wish to designate it rightly, that which proceeds from plurality, which we might also say proceeds from Monadology, which therefore conceives the origin and source of existence as consisting primarily of a number of Beings and forces. You may look round wherever you will in the world, and you will see that, in some way or other, the peoples of the post-Atlantean epoch started from several gods. Begin with the trinity of ancient India, which was later expressed as Brahma, Shiva and Vishnu. Look at the German mythology; there you find the trinity of Odin, HSnir, LSdur, and so on. Everywhere you will find a trinity and this again divided into a larger number. You find this peculiarity not only where myths and teachings about the gods appear, but also in the philosophies, in which we meet with the same thing again as monadology. This is the current which, because it proceeds from a number, may assume the greatest possible variety. We might say, that in the post-Atlantean epoch, from the farthest East in India and in a wide curve through Asia across to Europe, this worship of a number,—which on the whole is expressed in our Anthroposophy by our recognition of a number of different Beings belonging to the various hierarchies,—has acquired its manifold representations and forms.

This worship of many had to be opposed by a synthetic, all-comprising movement which proceeded strictly from the Monon, Monism. The actual inspirers, the impulse-givers of all Monotheism and Monism, of the worship of a single Divinity, are the Semitic peoples. It is in their nature, and if you remember what was said in the last lecture you will know that it is in their blood, to represent the one god, the Monon.

If man were however to look out into the great cosmos, he would not get very far if he were always to emphasize that there is only unity, a Monon at the foundation of the world. Monism or Monotheism, considered alone, can only represent a final ideal, but it would never lead to a real understanding of the world, to a comprehensive and exact view of it. Nevertheless in the post-Atlantean age the current of Monotheism had also to be represented, so that the task was given to one people to introduce the impulse, the ferment for this Monotheism. This task was given to the Semitic people. Hence you see how the Monistic principle is represented by this people with a certain abstract severity, with an abstract relentlessness, and how all the other peoples, in so far as their different Divine Beings are comprised in unity, received the impulse for this from them. The Monistic impulse has always come from that quarter. The other peoples have pluralistic impulses.

It is extremely important that this should be borne in mind, and one who examines the continuation of the old Hebrew impulse can still see at the present day Monotheism ruling in its greatest extreme among the learned Rabbis, in their learned Rabbinism. It is the task of this particular people to give as an impulse that the world-principle can only be unity. Therefore we might say: All the other nations, peoples, and Spirits of the Age had an analytic task, the task of representing the world-principle as being composed of different Beings; for example, the most extreme abstraction of the Monon in India was soon divided into a trinity, as the one god of Christianity is divided into Three Persons. All the other peoples have the task of analyzing the foundations of the world and thus to fill their several parts with rich contents, to fill themselves with rich material for conceptions that may lovingly comprehend the phenomena. The Semitic people has the task of ignoring all plurality and synthetically devoting itself to the unity; hence, for example, through this very impulse, the power of speculation, the power of synthetic thought is the greatest imaginable in the Kabbalistic studies.

All that could possibly ever be spun out of the unity by the synthetic, inclusive activity of the ‘I’, has been spun out by the Semitic Spirit in the course of thousands of years. That is the great polarity between Pluralism and Monism, and that is the significance of the Semitic impulse in the world. Monism is not possible without Pluralism, and the latter is not possible without the former. Therefore we must recognize the necessity for both.

The objective language of facts often leads to quite different knowledge from that to which the sympathies or antipathies which reign here or there lead. Therefore we must thoroughly understand the several Folk-spirits. Whereas the leaders of the several peoples over in Asia and Africa had long since risen to the rank of Spirits of the Age or Spirits of Personality and some of them were even already expecting to transform themselves from Spirits of the Age to the next higher stage, to Spirits of Form,—just as for instance that Spirit of the Age who was active in old India had in certain respects already risen to the rank of a Spirit of Form,—the several peoples of Europe were still for a long time guided by their several Archangels. It was only in the fourth post-Atlantean age that the Archangel of Greece raised himself out of the various peoples of Europe (who were being guided by their Archangels), to a leading position, by becoming the chief Spirit of the Age of the fourth, the Greek age of the post-Atlantean epoch; so that we see the Archangel of Greece rise to the rank of an Archai, a Spirit of Personality. That for which this Archangel of Greece had prepared himself became manifest, when he had become the Spirit of the Age, in Asia, Africa and Europe, whose centre the Greek people had become. The Archangel of the Greeks developed into an Archai, the active Zeitgeist of the Egyptians and also that of the Persians had risen to be a sort of Spirit of Form. What we are now coming to is something exceptionally interesting in the course of post-Atlantean evolution. As a result of all the development which the Archangel of the Greeks had formerly gone through, he could pass comparatively quickly through that which enabled him to take a specially prominent position as Spirit of the Age. Hence, however, something of the greatest significance occurred in the fourth age of post-Atlantean civilization.

We know that at that time the event occurred which we describe as the reception by humanity of the Christ-impulse. The Christ-impulse was received, the Mystery of Golgotha took place. The impulse then given was, in the course of the following centuries and thousands of years, gradually to spread over the whole earth. This required not only the fact that this event took place, but it required certain guiding and directing Beings from the ranks of the hierarchies; and then occurred the most remarkable and interesting event, that—at a definite moment of time, which practically coincided with the coming to Earth of the Christ-impulse—the Greek Spirit of the Age renounced for this our present period his ascent into the region of the Spirits of Form, which would at that time have been possible to him, and became the guiding Spirit of the Age, who then acts on through the ages. He became the representative guiding Spirit of exoteric Christianity; so that the Archai, the guiding Spirit of the Greeks, placed himself in front of the Christ-impulse. Hence the Greek nation crumbled away so quickly at the time when Christianity developed, because it resigned its guiding Spirit of the Age that he might become the leader of exoteric Christianity. The Spirit of the Age of Ancient Greece became the missionary, the inspirer, or rather the ‘intuitor’ of the out-spreading exoteric Christianity. Here therefore we have before us the spectacle of a renunciation such as we have spoken of, in a concrete case. The Spirit of the Age of the Greeks, because he had fulfilled his mission in the fourth post-Atlantean age of civilization so exceptionally well, might have risen into a higher sphere, but he renounced that, and by so doing became the guiding Spirit of the out-spreading, exoteric Christianity, and in that capacity he worked further among the various peoples.

Another such renunciation occurred on another occasion, and this second renunciation is particularly interesting, especially to those who call themselves Anthroposophists. Whereas over in Asia and right down to the Egyptians and Greeks the several Archangels develop into the Spirits of the Age, we have on the whole in Europe various peoples and tribes who are guided by their several Archangels. Thus whereas the corresponding Archangels who were once upon a time sent from the West towards the East, had ascended to the rank of Spirits of the Age, we still have an Archangel in Europe who worked in the Germanic and above all in the Celtic peoples; in those peoples who, at the time when Christianity started, were still spread over a great part of Western Europe, as far as the present Hungary, across South Germany and the Alps. These peoples had the Celtic Folk-spirit for their Archangel. The peoples belonging to the Celtic Spirit were also spread far up towards the north-east of Europe. They were guided by an important Archangel who, soon after the Christian impulse had been given to humanity, had renounced becoming an Archai, a Spirit of Personality, and decided to remain at the stage of an Archangel and to be subordinate in future to the various Spirits of the Age who should arise in Europe. Hence also the Celtic peoples as one combined people dwindled away, because their Archangel had practiced a special resignation and had undertaken a special mission. That is a characteristic example of how in such a case the ‘remaining-behind’ helped to inaugurate special missions.

Now what became of the Archangel of the Celtic peoples, when he had renounced becoming a Spirit of Personality? He became the inspiring Spirit of esoteric Christianity; and in particular of those teachings and impulses which underlie esoteric Christianity; the real true esoteric Christianity comes from his inspirations. The secret, hidden place for those who were initiated into these Mysteries was to be found in Western Europe, and there the inspiration was given by this guiding Spirit, who had originally gone through an important training as Archangel of the Celtic people, renounced his further ascent, and had undertaken another mission, that of becoming the inspirer of esoteric Christianity, which was to work on further through the Mysteries of the Holy Grail, through Rosicrucianism. Here you have an example of a renunciation, a remaining behind of one of these Beings of the hierarchies, and at the same time you have a concrete example in which you can at once recognize the significance of thus remaining behind. Although this Archangel could have risen to the rank of an Archai, he remained in that of an Archangel and was able to lead the important current of esoteric Christianity, which is to work on further through the various Spirits of the Age. No matter how these Spirits of the Age may work, this esoteric Christianity will be a source for everything which may again be changed and metamorphosed under the influence of the various Spirits of the Age. Thus we have another example of how such a renunciation taken place, whilst on the other hand we are experiencing in our age the mighty spectacle of Folk-spirits being promoted to the rank of Spirits of the Age.

Now in Europe we have the various Germanic peoples. These peoples who originally were guided by one Archangel, were destined to come gradually under the guidance of many different Archangels, in order to form individual peoples in various ways. It is of course exceedingly difficult to speak impartially of these things,—difficult only for the reason that in certain respects passion and jealousy may easily be aroused. Hence certain mysteries belonging to this evolution can only be lightly touched upon. From among the number of those Archangels proceeded the Archai who is the guiding Spirit of the Age of our fifth age of civilization in the post-Atlantean epoch. He took the precedence long, long after one of the Archangels of the Germanic peoples had gone through a certain training. The Spirit of the Age who was the Folk-spirit in the Græco-Latin age became that Spirit of the Age who, as you know, was at a later time occupied in spreading exoteric Christianity. Later Roman history was also guided by a kind of Spirit of the Age, who had risen from having been the Archangel of the Roman people and had united his activity with that of the Christian Spirit of the Age. Both of these were the teachers of that Archangel who guided the Germanic peoples, who had been one of their guiding Archangels and had then raised himself to be the Zeitgeist, or the Spirit of the Age of the fifth post-Atlantean age of civilization.

There was a great deal to be done, but above all it was necessary that a strong individualizing and intermingling of the various folk-elements should take place in Europe. This was only possible because, whilst over in Asia and Africa the Archangels had long since ascended to Spirits of the Age, in Europe the guidance was still carried on by the Archangels themselves, because the several small peoples were guided by their Folk-souls and, without troubling about the Spirits of the Age, were completely devoted to the impulses of the Folk-spirits themselves. At the time when the Christian impulse passed over humanity, there was in Europe an intermingled activity of several Folk-spirits who were filled with a sense of freedom; every one of them went his own way and therefore made it difficult for a guiding Spirit of the Age to arise for the fifth age of civilization, to lead the several Folk-spirits. In order to make possible that people which occupies the country of France there was an intermingling of the Roman, Celtic and Frank folk-elements, and on account of this the whole guidance naturally assumed a different form. It passed from the several guiding Archangels,—who had received other tasks,—over to others. (In the case of the guiding Archangel of the Celts, we have said what his mission was; and in the same way we could state what were the missions of the Archangels of the other peoples.) Hence among the peoples which arose through such interminglings came other Archangels, who entered upon their office when the various elements intermingled. Thus in fact for a long time even in the Middle Ages, in Central and Northern Europe the leadership was chiefly in the hands of the Archangels who were only gradually influenced by that common Spirit of the Age who went in front of the Christ-impulse. In many cases the several Folk-spirits in Europe became the servants of the Christ Spirit of the Age. The European Archangels placed themselves in the service of this universal Christ Spirit of the Age whilst the several peoples were hardly in a position to allow any of the Archangels to rise to the rank of a Spirit of the Age. Only in the sixteenth to the seventeenth century (beginning from about the twelfth century), was preparation made for the development of the guiding Spirit of the Age of the fifth post-Atlantean age, under whose guidance we still are to-day. He belongs just as much to the great directing Spirits of the Age, as those who were the great directing Spirits of the Age during the Egyptian-Chaldæan-Babylonian, Old Persian, and Indian ages of civilization. But this Spirit of the Age of our fifth post-Atlantean age of civilization worked in a very unique manner. He had to make a kind of compromise with one of the old Spirits of the Age who worked before the Christian-impulse, viz., the Egyptian Spirit of the Age, who, as we have heard, had in a certain respect risen to the rank of a Spirit of Form. Thus it comes about that our fifth post-Atlantean age of civilization, in which we now are, is really ruled by a Spirit of the Age who is in a certain way very much under the influence and impulses of the old Egyptian civilization, and of a Spirit of Form who is only at quite an elementary stage.

That caused the many rifts and divisions in our age. Our Spirit of the Age in the fifth post-Atlantean age of civilization is striving in a certain respect to raise himself up to spiritual heights and to raise the fourth post-Atlantean age of civilization to a higher stage. But that includes the materialistic tendency and inclination, and according as the various Archangels, the various Folk-souls, have greater or less inclination towards this materialistic tendency, does a more or less materialistic people arise under the guidance of this Spirit of the Age of the fifth post-Atlantean age of civilization, and the people itself gives a more or less materialistic shade to the Spirit of the Age. On the other hand an idealistic people is one which gives the Spirit of the Age a shade which is in the direction of Idealism.

Now from the twelfth to the sixteenth century something gradually developed, something which in a certain respect worked beside the Christian Spirit of the Age,—who is the on-working Greek Spirit of the Age,—so that in fact, in a wonderful manner, that which we call the Christian Spirit of the Age,—who was united with a real Archai of the fifth post-Atlantean age of civilization,—streamed into our culture; and besides this, the influence of old Egypt was also active, whose Spirit of the Age had raised himself to a certain rank among the Spirits of Form. Now for the very reason that such a triad is at work in our whole culture, it has become possible for the many different kinds of culture and the various Folk-souls to appear in our fifth age. It became possible for the Spirit of the Age to manifest the most varied colors and shades in his activity. The Archangels, who received their orders from the Spirit of the Age, worked in very many different ways.

Those of you who dwell in the North will be interested in something which in our next studies we shall have to go into more closely. The following question will especially interest you: How did that Archangel work, who was once upon a time sent up to Norway with the northern, the Scandinavian peoples, and from whom the various Archangels of Europe—especially those of Western, Central and Northern Europe—received their inspirations? In the world outside it would be reckoned as folly that the very spot in the continent of Europe should be indicated, from whence at one time the greatest impulses streamed forth in all directions, the spot which was the seat of sublime Spirits before the Celtic Folk-Spirit as Celtic Archangel had founded a new Centre in the noble citadel of the Grail. From that spot which in ancient times was the centre for the outpouring of the spirituality of Europe, there also streamed forth that which was first of all given to the Archangel of the Northern peoples as his mission. To the external world it would, as I say, appear folly, if we were to indicate the spot from which radiates that which works into the various Germanic tribes, as that part which now lies over Central Germany, but is really situated above the earth. If you were to draw something like a circle, so that the towns of Detmold and Paderborn were to lie within it, you would then arrive at that neighborhood from whence poured forth the mission of the most exalted Spirits who extended their mission to Northern and Western Europe. Hence, because the great centre of inspiration was there, later on the Saga said that Asgard had actually been situated on this part of the earth's surface. There, however, in the distant past, was that great centre of inspiration, which later on transferred its chief activity to the centre of the Holy Grail.

The peoples of Scandinavia, with their first Archangels, were at the same time given quite different tendencies, tendencies which at the present time are really only still expressed in the unique form of the Scandinavian mythology. If we compare, in the occult sense, the Scandinavian mythology with other mythologies which have reigned upon the earth, we may know that this Scandinavian mythology represents the primal tendencies of the Archangel who was sent up here to the North, the primal tendencies which have retained their original form, such as we would have to see in a child, when particular talents, latent genius, etc., remain at the stage of childhood. In the Archangel who was sent to Scandinavia we have those tendencies which were expressed later in the unique form of the Scandinavian mythology. Hence the great significance of the Scandinavian mythology for the comprehension of the real, inner being of the Scandinavian Folk-soul. Hence also the great significance which the understanding of this mythology has for the further development of this Archangel, who certainly had within him, in a certain way, the tendency to rise to the rank of an Archai. But to that end several things are necessary. It is necessary that in quite a definite way those tendencies should develop which in certain respects have to-day withdrawn behind the dim and shadowy influence of that Spirit of the Age who had placed himself in front of the impulse of Christianity. Although several things in the Germanic-Scandinavian mythology may appear curiously like the presentations of the Greek mythology, it must nevertheless be said that there is no other mythology on the earth which, in its remarkable construction and unique development, gives a more significant or a clearer picture of the evolution of the world than this Scandinavian mythology, so that this picture may be taken as a preparatory stage for the Anthroposophical picture of the evolution of the world.

In the way in which it has been developed out of the tendencies of the Archangel, Germanic mythology is in its pictures most significantly like that which, as the Anthroposophical picture of the world, is gradually to grow for humanity. The point in question will be, how those tendencies which once upon a time an Archangel brought with him into the world, may be developed after he has had the advantage of being educated by the Christ—Spirit of the Age. These tendencies will be able to become an important part in the guiding Spirit of the Age, if at a later stage in its development, this people understands how to bring to perfection the tendencies it has received at an earlier epoch.

This gives only a slight indication of an important problem, an important evolution of a European Archangel; we have indicated, in how far he has the foundations for a Spirit of the Age. At this point we shall stop for a little while, and then continue our studies in such a manner that, from the configuration of the Folk-soul, we shall endeavor to enter into an esoteric study of Mythology; and, in doing so, the description of the very interesting character of the Germanic and especially also of the Scandinavian mythology, will be brought before us as a special chapter.

[ 1 ] I should like to make an observation to-day at the beginning of this lecture in connection with the end of yesterday's lecture. I have seen that some of our respected listeners have given a certain importance to the fact — and one can very well understand it — that, in the sketch which I made each planet stood in a line with the Sun, that a sort of general relationship had been drawn, but I must expressly observe to you that this has no importance, and has nothing to do with that which concerns us here. It will be considered later on. We must not get wrong ideas.

[ 2 ] First, we draw the Sun, in accordance with the Copernican system; then, that which is called Mercury to-day — but which is esoterically called Venus; then Venus — which is Mercury in the esoteric sense. Then (according to the Copernican system), comes the earth, with its moon. Then comes the orbit of Mars, of Jupiter, ending up with the orbit of Saturn.

[ 1 ] This then would be the world system of Copernicus. Now, as I have said, I should like to put the thing before you as it was taught in a school of Zarathustra. Zarathustra however was not always himself the teacher; these are elementary truths which were taught in the Zarathustra schools. [ 3 ] If we suppose that here is the constellation Gemini, we take these points which simply lie in this line (from x or Gemini, to the Sun), and join the Sun with the constellation of Gemini, whether there is such a conjunction or not does not matter. I have drawn this here only to show the orbits of the planets, not the points where they stand. These are the boundary marks for the different Hierarchies. [ 4 ] Now, if we want, for instance, to designate the realm of Saturn, we must think of the earth and not the Sun as the centre, and we must draw a sort of circle — which in reality is not circular but egg-shaped, so that the earth becomes the centre point. We must do the same with the other heavenly bodies. I beg you not to take the things of secondary importance in this drawing for the chief thing. The chief thing consists in getting into your minds the figures, which agree with the corresponding realms of power, of the Hierarchies.

[ 5 ] To-day we shall consider more in detail the nature of those members of the Hierarchies, standing immediately above man. It is good to study this and to begin for once with man. For only if we have quite clearly in our minds all that has been repeatedly said about the nature of man and of his developments, can we rise to the consideration of the nature of the members of the higher Hierarchies.

[ 6 ] We know that man, as he first appeared upon earth, and as he has developed, consists essentially of four parts. These four members are the physical, the etheric, the astral body and the ‘I.’ We will draw these schematically to-day, as we have need. First we draw the human physical body as a circle, the same with the etheric body, the astral and lastly the ‘I’ or Ego as a small circle. You know how the development of man proceeds. During the course of his earthly evolution man begins to work on his astral body, with his Ego.

Generally speaking we may say: as much of his astral body as man has developed by the help of his ‘I’, so that this refashioned part of his astral body is completely ruled by the ‘I’, so much of it is called Manas or Spirit self, this — as has been often said — must not be looked upon as something new that has entered man, but simply as a transformed product of the astral body. It must be carefully noted that all that has just been said applies to man only. It is important that we should not generalise, but make it clear to ourselves that the Beings of the universe differ very much from each other. [ 7 ] Let us then draw the fifth part of man the transformed astral body, that is to say Manas, as a separate circle: in reality it ought to have been drawn inside the astral body. In the same way we must draw above it the transformed etheric body. The transformed part of the etheric body, we designate Budhi or life spirit: when the whole of it is transformed it becomes completely Budhi. In the same way the physical body is transformed into Atma, when we consider man in his perfected state, which he will attain in the course of his development through Jupiter, Venus and Vulcan. Thus when man will have reached his highest perfection in the Vulcan condition, we might make a schematic drawing of him in the following way: we could say that we have here his Atma, Budhi, Manas, the ‘I’ or Ego, the astral body, the etheric and the physical body. And we would see in Diagram I that the most characteristic thing we have to observe in man is, that with his seven principles he is an entire being, that these seven principles are all within each other. This is the most important thing.

[ 8 ] When we now turn to the members of the next Hierarchy, the Angels, the case is different. This scheme applies to man, but not to the angels.

Here, in Diagram II, we must say that the Angel has developed physical body (1) etheric (2) and astral body (3). But now the Ego (4) must be drawn as separated from these, then come Manas (5) Budhi (6) and Atma (7). If you want to be clear about the nature of an Angel you must think that his higher parts to which he seeks to develop himself float above that part of him which is in the physical world; at first he has really only Manas completely developed, the other two parts he will develop later. If one wanted therefore to study the nature of an Angel one would have to say that the Angel has not an Ego which dwells on earth as the man has. Nor is he developing his Manas present stage of evolution upon earth. Therefore, that which there is of him upon earth, does not look as if it belonged to a spiritual Being. When you meet a man and you look at him, you see he has his principles in him, therefore all his parts are organised within him. If you want to look for an Angel, you must keep in mind that his physical part is something like a mirrored reflection of his spiritual principles, which are to be found only in the spiritual world. In flowing and running water, in mists dissolving into water, also in the winds and the lightning flashing through the air, in all these, you have to look for the physical body of Angelic beings. The difficulty for man consists in his fixed idea that a physical body must necessarily have a definite outline. It is difficult for a man to say to himself: I see fog rising, I see a stream of water dissolving into spray, I stand in the blowing wind, I see lightning dart from the clouds, and I know that all these are revelations of Angels; behind this physical body, which is by no means so limited as the human one I have to recognise the spirit. [ 9 ] Man has to develop all his principles enclosed within him; because of this he cannot realise that a physical body can be so liquid and evanescent that it does not even have to be enclosed or outlined with precision. You must realise that eighty Angels may be associated with and have the most solid part of their physical body in some one sheet of water. The physical body of an Angel need not be understood as having any boundary; one piece of water may belong to it here, and far away another piece. In short, all that surrounds us as the water, fire, and air of the earth, we have to imagine as containing the bodies of the Hierarchy which stands next above man. One has to look clairvoyantly into the astral world in order to perceive the Angel's Ego and his Manas that gazes down on us from the higher world.

The realm of the solar system which we must investigate when we seek the Angels, is that whose limits are marked by the Moon. With the Angels, investigation is still comparatively easy, for their condition is such, that if for instance, we have an Angel's physical body in a piece of water or the like, and we consider that water or that wind clairvoyantly, we find within it an etheric or astral body. Hence, in the drawing these three are represented together. Of course, we must not only see the material image in the rushing wind, the flowing or broken water, which common perception sees; the etheric and astral parts of the Angels live in the most varied way in water, air, and fire. But if you want to look for the spiritual being, the soul of the Angel, you must seek it in the astral realm, you must seek it clairvoyantly.

[ 10 ] The next stage, that of the Archangels, is again different. That which we have drawn here as the astral body is, in the case of the Archangels, not at all united with the etheric and physical bodies. The lowest part of them which we can find, we must draw like this: physical body, etheric body (Diagram III – 1,2); this they have separated off, and all the higher principles are above in the higher worlds, so that we can only have a complete image of the Archangel when we look for it in two places, and realise, that it is not the same as with man who unites all in one being. The spiritual part is above, and at the same time it mirrors itself below. A physical and etheric body can only unite when the physical consists of air or fire. For instance you could not perceive the physical bodies of these Archangels rushing along in the water; you could recognise them only in air and in fire, and you would have to find clairvoyantly, and only in the spiritual world, the spiritual counter-part of that rushing wind and that fire. This is joined neither to his physical, nor to his etheric body.

[ 11 ] And then we come to those Beings whom we designate as Archai, Primeval Beginnings or Spirits of Personality. Here below, we can draw only the physical body (Diagram IV); all the rest is above in the spiritual world. Such a physical Body can live only in fire; only in flames of fire can you recognise the physical body of the Archai. Whenever you see the flashing fire of the lightning you may say to yourselves: in it is contained something of the Archai; but in the spiritual world above I shall find the spiritual counter-part which, in this case is separated from its physical body.

It is specially in the Archai or Spirits or Personality that the clairvoyant can accomplish this with comparative ease.

These Spirits of Personality have a realm which reaches up to the astronomical Venus (Mercury in the occult sense of the Mysteries). Let us imagine that someone has progressed so far that he is able to observe what is evolving up there on Venus. (Occult Mercury). There he can recognise these highly evolved Beings, the Spirits of Personality. When he directs his clairvoyant vision to Venus so as there to observe the assembly of the spirits of Personality, and then sees the lightning flash through the clouds, he sees in that flash of lightning the reflection of the Spirits of Personality, for in it they have their physical body.

[ 12 ] Now we come to yet higher spiritual Beings, to those who reach up to the Sun. These Powers, these Exusiai, or Spirits of Form interest us less at the present time; only it must be kept in view that the beings of Venus and of Mercury are their organs of execution, the beings of Venus who have their physical body in fire, and those of Mercury who have it in air. Translate this so that you say: the Beings who live in the Sun make use of the spirits of Venus (occult Mercury) in the fire flames, and the spirits of Mercury (occult Venus) in the rushing wind as their executive. ‘And God makes flames of fire into his servants and winds into his messengers.’ Sayings such as these found in ancient religious documents are taken absolutely from spiritual facts, and correspond with what the clairvoyant is able to observe.

[ 13 ] Thus we see that the three hierarchies who stand next above us are closely attached to our own existence. Man is the being he is, because he has partaken of solidity from the earth. This separates him from other Beings, it makes him into a self-contained being composed of separate organs. On the Moon, man was still a being like others; there he passed through transformations, just as the masses of water do which have a body that is ever in a state of transformation. On the earth man was for the first time imprisoned, as it were, within his skin; and became a self-contained being, so that it is possible to say, man is composed of a physical, etheric, astral body and an Ego. This isolation really originated not so very long ago. If we return to the first epoch of old Atlantean times, we find a man who did not yet feel his Ego completely within him, who was still waiting to receive his Ego. And if we go still further back in earthly evolution we find that what there is of man down on earth consists as yet only of a physical, etheric and astral body. And if we go back to Lemurian times, we find a man who in his way has no more of a physical, etheric and astral body down here upon earth than the Angels have. From this point of time, with the growth of the Ego the union begins, and continues through post-Atlantean times. In Lemurian times men walked the earth who had only a physical, and etheric and an astral body. But these were not men who could think, in the sense of to-day, or who could develop humanly — in the sense of to-day.

[ 14 ] And now something very remarkable happened upon earth. Those men of Lemuria who had only physical, etheric and astral bodies were helpless, they could not help themselves, they did not know what they had to do on earth. From heavenly regions the inhabitants of astronomical Venus first came down to the earth, to these helpless beings; because they had a certain relationship, to the physical body, they were enabled to send their light through, and ensoul the physical body of the first inhabitants of the earth. Thus, we find some among the Lemurians, who passed among the mass of humanity in quite a remarkable way; they had a different physical body to the others. A man, so particularly graced, had not an ordinary physical body, but a body ensouled by a spirit of Venus, a Spirit of Personality. Because that man of ancient Lemuria moved about with a spirit of Venus within his physical body, he had a powerful influence on all his surroundings. Such Lemurians did not appear different from their companions externally; but because a Spirit of Personality was translated into their bodies, these selected individuals acted suggestively, in the highest sense of the word, upon their surroundings. To-day, there is nothing to compare to the obedience, the reverence and awe that was felt for them. All the attempts at colonisation which were undertaken, to people the different regions of the earth, were led by such Beings, into whom a Spirit of Personality had descended. No speech was needed — for there was no speech then — no signs were needed, but the fact alone that such a Spirit of Personality was there, sufficed. And when it was held necessary that large masses of people should be led from one place to another, those masses simply followed without thinking about it. Thought did not exist, it only developed later.

[ 15 ] Thus the Spirits of Personality came down to earth, as Spirits of Venus, in ancient Lemurian times. And we can say, that the distinctive features of these messengers from Venus — such as the human countenances of that time could wear — signified something quite new with regard to the whole Universe. If we take their cosmic significance, it reaches as far as Venus, and their actions had a meaning, an influence on the whole concatinations of the Solar System. They could lead the people from one place to another, for they knew the connections that can only be known by those, who are acquainted with the surroundings of the earth, and not only with the Earth itself.

[ 16 ] The development of humanity progressed further. The necessity arose that Archangels, spirits of astronomical Mercury, should act upon the human development. These were now obliged to ensoul and give life to that which dwelt below upon earth. This was principally in Atlantean times. At that time the Archangels, or Spirits of Mercury descended upon earth, and inspired the physical and etheric bodies of the men of that period. So in Atlantis there were also men who were not outwardly very different from the others, but whose physical and etheric bodies were ensouled by an archangel. And if you remember what was said yesterday, that the Archangels have the task of directing whole nations, you will understand that a man who had an Archangel within him could actually give to the whole Atlantean race those laws which he received directly from heaven. [ 17 ] The great leaders of old Lemurian times, when it was still necessary to act much more generally, were ensouled by Spirits from Venus. Those who, in Atlantean times had to direct smaller masses of people, were ensouled by Archangels. Those who are called the priest-kings of Atlantis, were in truth — Maya. They were not at all what they outwardly appeared to be. An Archangel lived in their physical and etheric bodies, he was the real active agent..

If we go back to Atlantean times, we can seek out the secret stations of these leaders of mankind. From these hidden centres they worked, there they investigated the mysteries of Space One might ascribe the name of ‘Oracle’ to what was investigated, and commanded from those ancient Atlantean places of the Mysteries, even though this word originated in later times. The name ‘Place of the Oracles’ is quite suitable to these centres of instruction, and government. From them the great teachers worked, so that others might there be trained to become priests and servants of men.

[ 18 ] It is important that one should know that there were men in ancient Atlantis who in reality were Archangels, bearing an Archangel incarnated within their physical and etheric bodies. If such a man had been seen by someone endowed with clairvoyance, the latter would in fact have seen a physical man and behind him an enormous figure, rising high above him, and losing itself in indefinite regions — the figure of the inspiring Archangel. Such a personality was of a two-fold nature, as if behind the physical man, growing out of indefinite Space, was the inspiring Archangel. When such men died, the physical body was destroyed according to the laws of Atlantis. That physical body, which had been naturally ensouled by the Archangel, dissolved, but the etheric body did not dissolve. There is a spiritual economy which demands exceptions to the general truths expounded by Anthroposophy. We say — and in general it is correct — that when a man dies, he lays aside his physical body and after a certain time also his etheric body, which dissolves with the exception of an extract. But this is only generally the case. There is an enormous difference between an etheric body like that of the Initiates of the Atlantean Oracles, which was permeated by an Archangel, and an ordinary etheric body. Such a precious etheric body is not lost, but is preserved in the spiritual world. In the first place, the great leader of the Atlantean Oracles preserved the seven most important etheric bodies of the seven great initiators of these Oracles. These ether bodies were originally built up through being inhabited by Archangels, who, at their death, naturally returned to the higher worlds. Such things are certainly not preserved in boxes, but according to spiritual laws. The Atlantean Initiate of the Sun-Oracle is no other than Manu, who has been often mentioned, and who guided the remnant of the Atlantean nation over to Asia to establish the new post-Atlantean civilisation. He took his little handful of people with him and led them over to Asia. He trained the people through generations, and when the seven most adaptable ones had been bred and educated sufficiently, he wove into their individual etheric bodies the substance of the seven preserved etheric bodies, which had been woven by Archangels in ancient Atlantis. Those seven, who were sent down by the great Leader, to lay the foundation of the first Post-Atlantean civilisation, were the seven holy Rishis of ancient India; they bore within their etheric garment, the etheric bodies of the great Atlantean Leaders, who had themselves acquired these bodies through the Archangels. Thus the past, the present, and the future acted in harmony. Those seven men who are called the holy Rishis would have appeared to you as simple people, for with their astral body and their Ego, they had not reached the height of their etheric bodies.

All that they were capable of was interwoven with their etheric bodies. There were certain hours during which inspiration acted within their etheric bodies, and then they spoke of things which they themselves could never have known. Then from their lips flowed that which had been inspired into their etheric bodies. Thus they were simple, plain people when they were left to their own understanding; but in their hours of inspiration, when the etheric body was active, they spoke of the greatest mysteries of our solar system and of the whole universe.

[ 19 ] In the post-Atlantean times men had not yet advanced so far that they could do without help from above, inspiration was still necessary; and a sort of ensouling still took place from above. We have seen how such ensouling occurred in Lemurian times, because a spirit of Personality ensouled the physical. body; in the Atlantean times the physical and the etheric bodies were ensouled by Archangels, and now the great leaders of the post-Atlantean times were ensouled through an Angel descending into their physical, etheric and astral bodies. The great leaders of humanity in the post-Atlantean times did not possess merely a physical, etheric and astral body, but an Angel also lived within them. Therefore, these great leaders could look back into their former incarnations. The ordinary man cannot do so as yet, because he has not yet developed. his Manas; he must himself first become an Angel. These leaders, who were born out of the ordinary inhabitants, carried an Angelic Being within their physical, etheric and astral bodies, who ensouled and, interpenetrated them. This is again Maya, again we have Beings who are something different from what they appear to be on earth. The great leaders of humanity of grey antiquity were quite different from what they outwardly seemed to be. They were personalities in whom an Angel dwelt and gave what they needed, so that they might become Teachers and Leaders of men. The great founders of religions were men possessed by Angels. Angels spoke through them. [ 20 ] The affairs of the world have to be described indeed as entirely regular, but the processes of development always slide one within the other, they overlap. That which we describe as exhibiting complete regularity does not work itself out with such regularity. It is certainly true that, as a general principle, Spirits of Personality did speak through human entities in the Lemurian times, Archangels in the Atlantean, and Angels in the post-Atlantean times. But such beings arose, also even in the post Atlantean times, who were penetrated by a Spirit of Personality down to their physical body, who, therefore, were in the same position, although they lived in the post Atlantean times, as were those beings through whom in Lemuria the Spirits of Personality spoke. Thus it was possible to have men also in the post-Atlantean times, who bore externally all the characteristics of their nation, but who, because humanity still needed such great leaders, carried within them a Spirit of Personality — and who were the external incarnation of such a Spirit. Then there were also men in the post Atlantean times who had an Archangel, a Spirit of Mercury, within them, who ensouled their physical and etheric bodies. And lastly, a third category of men was ensouled, inspired in their physical, etheric and astral bodies by an Angel Being, one through whom an Angel spoke. [ 21 ] In the spirit of the Eastern Teaching such personalities received particular names. Thus a personality who outwardly resembles a man of our post-Atlantean times, but who really is the bearer of a Spirit of Personality, who is ensouled by that Spirit down to his physical body, is called Dhyani-Buddha in the Eastern Teaching. Dhyani-Buddha is a generic name for human individualities in whom the Spirits of Personality are active, even as far as their physical body.

Those personalities who are ensouled down to their etheric body, who were bearers of Archangels in the post-Atlantean times, are called Bodhi-Sattva And those who are the bearers of an Angel, who are, therefore, ensouled in their physical, etheric and astral bodies, are called human Buddhas

Thus we have three degrees: that of the Dhyani-Buddha, the Bodhi-Sattva and the human Buddha. This is the true teaching of the Buddhas, of the classes and categories of Buddhas, which we have to recognise in connexion with the whole manner and means by which the Hierarchies fulfil their ends. [ 22 ] This is the marvel which meets us, when we look back to earlier undeveloped men, that among these men we find those, through whom the Hierarchies speak The great Hierarchies speak out of the Cosmos downwards into the Planets, and only by degrees do these Spirits of the higher Hierarchies, who were active before the appearance of our earth, emancipate the planetary men who live down here, when they have reached the necessary degree of ripeness. Here we gaze into unfathomable depths of wisdom. And what is of extraordinary importance is, that we understand this wisdom exactly as it was taught in all the ages, when primeval wisdom was taught to men.

[ 23 ] Thus, when you hear of the Buddhas, for they do not speak of the one Buddha only in the Eastern teaching, but of many, among whom there are naturally different grades of perfection — give attention to the fact: a Buddha walks on earth, but behind the Buddha, was the Bodhi-Sattva and even the Dhyani-Buddha.

Matters, however, might be so, that the Dhyani-Buddha or the Bodhi-Sattva did not reach so far as to ensoul the physical body, but that the Bodhi-Sattva descended only as far as to be able to ensoul the etheric body, so that you can imagine a Being who does not reach so far as to ensoul and inspire the mans physical body, but only the etheric body. It can, however, happen when such a Bodhi-Sattva is not physically visible (for when he appears only in an etheric body he is not physically visible, and there were such Bodhi-Sattva who were physically invisible) that he can, as a higher Being, inspire quite exceptionally the human Buddha. So that we have the human Buddha, who is already inspired by an Angelic Being, being further inspired in his etheric body by an Archangel Being. [ 24 ] It is essential that we should look into this wonderful complexity of the human nature. Many Individualities to whom we look back into former times can only be understood, when we accept them as the meeting point of different higher Beings, who proclaim and express themselves through the man. For, in truth, many periods do not possess a sufficient number of great men to be inspired by the Spirits who have to be active. Thus sometimes one single personality has to be ensouled by different individualities of the higher Hierarchies. And sometimes it is not only the inhabitants of Mercury who speak with us, when we have a certain personality standing before us, but the inhabitants of Venus also.

Such ideas lead us to the understanding of human evolution, so that we may recognise the true nature of those personalities who, when met as physical men, represent merely Maya. [ 25 ] To-morrow we shall begin by trying to comprehend the origin of each individual planet, which up to now we have considered only as boundary marks, and then we shall gain an idea of them as the dwelling-places of the corresponding spiritual Beings.²

• 2. EDITORIAL NOTES —
  A Spirit of Personality enters the Physical and the entity is called a Dyani-Buddha in Post-Atlantis.
  An Archangel enters the Physical and Etheric and the entity is called a Bodhi-Sattva in Post-Atlantis.
  An Angel enters the Physical, Etheric and Astral and the entity is called a human Buddha in Post-Atlantis
  But there are different degrees of each, and it is possible for a being to be inspired by all three Spiritual Beings. The student should avoid making hard and fast rules. There is much overlapping and also some departure from diagrams.

The fifteenth century ushered in an era for the civilized humanity of the Northern Hemisphere, in which the human individuality began to develop more and more in full I-consciousness. The forces which elaborate this I-consciousness will grow increasingly stronger and all the phenomena of life—of life in the broadest sense—will take place in the sign of this development of the individuality. This, however, means that what comes from the spiritual world and plays into our physical world will take such a course that, in humanity as a whole, the individual element of the human being will take on greater importance. For it is not simply a matter of individual human beings thinking in an egotistical way, 'we are individuals': it is rather a matter of the whole development of humanity taking such a course that the individual human element can work into it.

Every age, every epoch, that we can trace in the course of human evolution developed some particular quality, just as now it is that of individuality. These characteristics are impressed into human evolution through the particular action of spiritual powers working into the physical life of humanity on earth. But precisely because of the separateness that we see in the individual human being today when the individuality is developing—when I-consciousness is developing fully, when the consciousness-soul is, as it were, giving itself contour, becoming integrated in itself—the special characteristics of this epoch are not directed from the spiritual world as they were in earlier epochs, and very exceptional things are making their appearance within humanity's evolution. And the human being who, through the development of his individuality is being increasingly educated for freedom, must also take up a conscious stand more and more to what results from this. Above all it is essential that a social life take shape, but a social life which, from our point of view, must have deep inner foundations. This must take shape despite the fact that the strong egoistical forces of the consciousness-soul, which are opposed to a social life, are emerging ever more strongly from the depths of existence. On the one side we have the strong egoistical forces of the consciousness-soul and, on the other, the all-the-greater necessity of founding a social life consciously. And we must take a conscious stand towards everything that can foster this social living together. We have shown in the past,¹ and from the most varied points of view, how differently the human beings of the West, the European Centre, and of the East are placed in the whole course of human evolution. We have pointed to different things that are peculiar to the human beings of the East, Central Europe and the West. And we want now to turn to a phenomenon that can already show us externally how these differentes within humanity express themselves in the civilized world.

We know that, under the influence of our modern scientific way of thinking about social life, a certain view of life has been developed. This comes to expression particularly strongly in the broad masses of the proletariat which has come into being in our technological age, our intellectual age. I have presented all this, insofar as it touches the social question, in the first part of my Towards Social Renewal (Kernpunkt der sociale Frage). Today I want only to indicate the diversity of views among the broad masses of humanity concerning the social question. We have, clearly differentiated, the social views of, let us say, the proletariat, which then, however, colour other strata of the population. We have, distinct from that of other peoples, the conception of life held in die West, especially in the Anglo-Saxon countries. In these countries, under the influence of the modern technology and industry, there has also developed among the broad masses that materialistic concept of life which has often been characterized here. This arose side by side with materialism or was directly produced through the materialism of other classes. This socialist conception of life, however, developed in such a way that it stands entirely under the aegis of economic strife, for it is permeated by economic concepts, thoughts and struggles that are little penetrated by the struggle for a philosophy of life (Lebensanschauungskämpfen). This is the characteristic stamp of what is going on in the socialist world of the Anglo-Saxon West. And because the actual character of modern public life as a whole has hitherto been the economic life, it was from the economic conditions of the Anglo-Saxon proletariat that the impulses of socialism arose.

The impulses coming to expression in the Great Strike movement are significant precisely as a characteristic of what is taking shape in this respect in the West. Even if it seems that the discrepancies which are there could be settled, it only seems so, for such settlements would not be real; very significant effects will issue from the deeper forces playing in these conflicts. And although, by virtue of the whole make-up of the West, no genuine philosophies or concepts of life (Lebensauffassung), develop from these impulses, we can nevertheless dearly perceive how the views of life which do develop, and which have developed in recent times, have taken their incentive from the impulses present there [in the West].

In fact, Karl Marx,² who was born in Central Europe and was nurtured in the Central European stream of thought, had to go to England in order to absorb the practical impulses (Lebensimpulse) which had developed there. He, however, transformed them into a theory, into a conception of life. And Marxism as a theory of life has found little external expression in the West. Where it has come to external expression, however, is in Central Europe. In the aims of the social democracy there, it has taken on fully the nature of a philosophy. What in the West are economic impulses leading to economic conflict, were diverted and fixed into legal-political concepts which lived then in Central Europe in the second half of the nineteenth century and on into the twentieth century as Marxist ideology and took hold of the broad masses of the population. It also found its way into the areas stretching towards the East, to those parts of Europe which begin to take on the character of the East. But here again it expressed itself in another form. Economic in the West; political in the Centre; and in the East it assumes a distinctly religious character. A distortion exists, which occurred with the inundation of the East through Peter the Great³ —,and now Lenin⁴ and Trotsky.⁵ This arises because the Bolshevism making itself felt there is in fact a foreign import. If it were not for that distinction it would be far more evident that, even now, Bolshevism has a strong religious element which, however, is completely materialistic. It works through earlier religious impulses and will continue to do so. And it is precisely in this that its terrible aspect will show itself throughout all Asia, because it works with all the fervour of a religious impulse. The social impulse in the West is economic, in Central Europe is political, and works with a religious fervour eastwards from Russia over into Asia. Over and against these impulses which move through the development of humanity there is a great deal that is utterly unimportant. And anyone who does not see, in the most intense sense, something of symptomatic importance in such things as the present [1920] strike of the British miners simply has no understanding at all of the foment of deeper forces in the whole of our present development.

All this, however, which can be described externally in this way, has deeper causes—causes which lie ultimately in the spiritual world. The more recent life of humanity can only be understood if one understands this differentiation—a differentiation into the Western economic element, the Central European political-legal one, and the religious element—the spiritual element in the East which takes on a religious character but is actually the momentum of a decadent spirituality that still finds expression in the East. This shows itself so strongly that one must say: It is natural for the West—and this is carried out thoroughly by it—to have everything of an economic nature; purely economic aspirations can have no success in the Centre because all economic aims there assume a political character. The great outer failure in Eastern Europe has come about because, through the tradition of Peter the Great, what arises out of a spiritual-religious impulse, i.e. Pan-slavism or Slavophilism, has taken on a political character. Behind this political character, which has produced all the dreadful things that have developed in the European East and has set its characteristic stamp on all the aspirations of the East since Peter the Great, there is, fundamentally, always the spiritual tendency of Byzantium, that is spiritual Byzantine religiosity, and so on. The individual phenomena of history become comprehensible only if they can be seen in this light. One can say: To a certain extent, everything that is still in Europe—also towards the West, even into France—can be reckoned as belonging to the European Centre, for what is characteristic of the West is actually Anglo-Saxon. And, in its basic instincts, this 'Anglo-Saxondom' moves completely with the impulses that have arisen naturally within human development in the last three or four centuries. It was thus precisely in the West that these impulses could best bring about the development of all that was then forced upon the social life through the modern scientific way of thinking and all its achievements. This way of thinking and its achievements, together with the inherent nature of Anglo-Saxondom, was the foundation for the world dominion of the Anglo-Saxon. The brilliant rise of commerce, trade and industry which has come out of modern science, everything which led to the great colonizations, has arisen, in fact, through the confluence of the natural-scientific mode of thought and the character of Anglo-Saxondom. And this was sensed deep down in the instincts of die West.

One can actually point to a significant moment of modern historical development, to the year 1651, when the ingenious Cromwell with his Navigation Act⁶ brought about that configuration in English navigation and in all English trade which was the foundation for everything in the West which later arose. One can also point to how, for outwardly inexplicable reasons, French merchant shipping suffered its greatest decline just as Napoleon's star was in the ascendant. What takes place in the West takes place out of the forces lying in the actual direction of humanity's development. It takes place out of a completely economic way of thinking, out of the impulses of economic ideas. This is why everything which comes from Central Europe and is conceived not out of economic points of view, but out of political-legal-militaristic ones must succumb to them. We have a crude example of how, based an a political-military standpoint, Napoleon, with his 'Continental System',⁷ tried to counteract from the European continent everything that had resulted from Cromwell's Navigation Act. This Navigation Act was conceived and created entirely out of economic instincts. Napoleon's 'Continental System' at the beginning of the nineteenth century was a political conception. But a political conception is something that projects from earlier times into the modern age—it is antiquated, is actually an anachronism. This is why this political conception could be no match for the modern conception from which the Navigation Act arose. On the other hand, in the West where thinking follows the lines of economics in the sense of the new age, political affairs, even if they take an unfavourable course, do not fundamentally.

Consider the fact that from Europe France colonized North America. She lost these colonies to England. The colonies freed themselves again. The first, the French colonization in the eighteenth century, was a political act and bore no fruit. The English colonization in North America was entirely out of economic impulses. The political element could be destroyed—North America freed itself and the political connection no longer existed. But the economic connections remained intact.

Thus are things linked in human evolution. And we can safely say that history also shows that when two do the same thing it is in fact not the same. When Cromwell, at the right time and out of economic impulses, created his Navigation Act—which, for the other powers, was extraordinarily tyrannical and even, one could say, brutal—this arose nevertheless from an economic thinking. When, in modern times, Tirpitz⁸ created the German navy and merchant fleet it was conceived politically, purely politically and without any economic impulse—in fact, against all economic instincts. Today it has been wiped off the face of the earth because it was planned and conceived contrary to the course of human evolution. And thus it could be shown, with regard to all individual phenomena, how this, let us say historical threefoldness, really does exist; in the East, but in a decadent form today, something which points back to ancient times of Eastern evolution and has a spiritual character; in the Centre something which today is also antiquated and always, to a greater or lesser extent, takes an the form of the political-legal-militaristic; in the West the State is really only a decoration, the political has no real significance—what preponderates here is economic thinking. Whereas Germany has gone to pieces because the State has absorbed the economy, because industry and commerce have submerged and bowed down under the power of the State, we see in the West how the State is sucked up by the economic life and everything is flooded by the economic life. This, viewed externally, is the differentiation covering the modern civilized world.

But what one can view in this way externally is, after all, basically brought to the visible surface only from the underlying depths of the spiritual world. Everything in the spiritual development of modern times is designed towards setting up the individuality—the individuality in the West in a Western way, in an economic way; the individuality of the Centre in the already antiquated political-militaristic way; the individuality of the East in an antiquated way, in accordance with the ancient spirituality that is now completely decadent. This has to be borne by the spiritual world, and it is borne by the fact that both in the West and the East—we shall consider only these two regions for the time being—a peculiar and deeply significant phenomenon is appearing. And it is this: very many people—at least relatively many—are being born who do not follow the regular course of reincarnation.

You see, this is why it is so difficult to speak about such a problem as reincarnation, because one cannot speak about it in the abstract sense that is so popular nowadays. For it is a problem pointing indeed to something that is a significant reality in the evolution of humanity, but it can have exceptions. And we see how both in the East and the West—we shall have to speak of the Centre in later lectures—people are born whom we cannot regard in such a way that we can say: There lives in this person, in the completely usual way, an individuality that was there in an earlier life, and then again in a subsequent earlier life, and which will be there in a later life and again in a still later life. Such reincarnations form the regular course of human evolution, but there are exceptions. What confronts us as a human being in human form does not always have to be as it outwardly appears. The outer appearance can, in fact, be just appearance. It is possible for us to confront human beings in human form who only appear to be human beings of the kind that are subject to repeated lives on earth. In reality these are human bodies with a physical, etheric and astral body—but there are other beings incarnated here, beings who use these people in order to work through them. There are in fact a large number of people, for example in the West, who are not simply reincarnated human beings but are the bearers of beings who have taken an extremely premature path of development and who should only appear in the form of humanity at a later stage of their evolution. Now these beings do not make use of the whole human organism but use chiefly the metabolic system of these Western human beings. Of the three members of the human nature they use the metabolic system and do so in such a way that, through these human beings, they work into the physical world. For one who can observe life with a certain accuracy, people of this kind even show outwardly that this is how it is with them. Thus, for example, a large number of those individuals who belong to Anglo-Saxon secret societies and who have great influence—we have spoken on a number of occasions in past years of the roll of these secret societies⁹ —are actually the bearers of premature existences of this kind which, through the metabolic system of certain people, work into the world and seek out a field of action through human bodies and do not live in normal regular incarnations. The leading personalities of certain sects are of this nature, and the overwhelming majority of a very widespread sect that has a great following in the West is made up of individuals of this kind. In this way a completely different spirituality is working into present-day human beings and it will be an essential task to be able to take up a stand towards life from this point of view.

One should not think in an abstract way that everywhere and without exception human beings are subject to repeated lives on earth. This would mean that we do not attribute to external semblance the quality of semblance. To face the truth means even in cases like these, to seek truth; to seek reality where outer appearance is so deceptive that beings other than human beings are incorporated in human form, in a part of the human being, namely in the metabolic system. But they also work in the trunk, in the rhythmic system and in the sensory-nervous system. There are in fact three kinds of beings of this nature who incarnate in this way through the metabolic system of different people of the West.

The first kind of beings are beings that have a particular attraction to what, in a sense, are the elemental forces of the earth; that have an inclination towards, a feeling for the elemental forces of the earth and are thus able to sense how, in any particular place, colonization could be carried out in accordance with the conditions of the climate and any other conditions of the earth, or how a trading connection can be established there, and so on.

The second kind of spirits of this nature are those that set themselves the task within their sphere of action of suppressing consciousness of self, of preventing full consciousness of the consciousness-soul from emerging, and thus produce in other people around them, amongst whom something like this spreads like an epidemic, a certain desire not to call themselves to account concerning the real motives behind their actions. One could say that such an utterly untrue report, or such an utterly untrue document, as the one by the Oxford professors that has been published in the last few days¹⁰—such an utterly, even absurdly, untruthful document—must be accounted to the pupilship of this untruthful element which does not wish to look into the real impulses, but glosses over them; uses beautiful words, and all the while there is beneath it nothing, basically, but untruthful impulses. I am not suggesting here that these Oxford professors—who are probably perfectly upright men in themselves (I do not impute strong Ahrimanic impulses to them)—are themselves bearers of such premature beings; but the pupilship to such beings lies within them. These [second kind of] beings, therefore, incarnate through the rhythmic system of certain people in the West.

The third kind of beings that work in the West are those which make it their task to cause the individual abilities in the human being to be forgotten—those abilities which we bring with us from the spiritual worlds when, through conception and birth, we come into physical existence—and to turn human beings more or less into a stereotyped replica of their nation. This is what this third kind of being gives itself as its special task: to prevent the human being from coming to individual spirituality.

So, while the first kind of beings had an affinity with the elemental nature of the ground of the earth, of the climate and so on, the second kind has a particular tendency to breed a certain superficial, untruthful element, and the third type of being the tendency to root out individual abilities and to turn people more or less into a stereotype, a copy of their nation, their race. This last class of beings incarnates in the West through the head system, through the sensory-nervous system. Thus we have here, observed from different angles, the characteristic of the Western world. We have characterized it, if I may put it so, by getting to know a fairly large number of people who are scattered in secret societies, in sects and the like, but whose humanity is constituted in the fact that it is not simply a matter of repeated incarnations, but the incarnation, in a way, of beings who in their development are prematurely here an the earth and who, therefore, attract particular followers or radiate like an epidemic their own exceptional qualities onto other human beings. These three different types of beings do indeed work through human beings and we understand human character only if we know what I have just related—if we know that what lives in public life cannot be simply explained superficially but has to be explained in terms of the intrusion of spiritual forces of this kind.

The appearance in Western human beings of these three kinds of forces, of beings at this particular stage of development, is encouraged by the fact that it is given to the West to develop a specifically economic way of thinking. The economic life is, as it were, the ground and soil from which something like this can spring up. And what then, in total, is the task these beings have set themselves?

They have set themselves the task of keeping life as a whole restricted to the mere life of economics. They seek gradually to root out everything else—everything of the spiritual life which even where it is most active, has shrunk into the abstractness of Puritanism—to root out spiritual life, to chip away the political life and to absorb everything into the life of economics. In the West the people who come into the world in this way are the real enemies and opponents of the threefold impulse. The beings of the first type prevent die emergence of an economic life that stands as an independent entity alongside the political-legal and spiritual facets of the social organism. The beings of the second type, who make superficiality, phrase-mongering and untruthfulness their task, seek to prevent the establishing, alongside the economic life, of an independent democratic life of the State. And the third kind of being those that suppress the individual abilities of the human being and do not want the human being to be anything other than a kind of stereotype of his race, his nation—work against the emancipation and independence of the spiritual life.

Thus in the West there are such forces which work in this way against the impulse of the threefold social organism. And anyone who, in a deeper sense, wishes to work for the spread of this threefold impulse must be aware that he has also to take into account spiritual factors like these that are present in human evolution. Indeed the powers on which one must call when one wants to bring something new into the development of humanity are faced not only with the things that any hard-headed philistine notices but also with things that are only laid open to a spiritual knowledge. What use is it when people of today regard this as superstition and do not want to hear that such spiritual beings intrude through human beings? They are nevertheless there, these spiritual beings! And anyone who does not merely want to go through life with a sleeping soul, but with a fully awake soul, can observe the influences of these beings everywhere. If only, from the presence of the effects, people would allow themselves to be convinced a little of the existence of the causes!

This is the characteristic we find when looking towards the West. The West takes on this form because it lives completely in the most fundamental expression of the present epoch—in economic concepts, economic thinking.

The East had once a grand and lofty life of spirit. All spirituality—with the exception of what is striven for in Anthroposophy and is trying to give itself new form—all spirituality of the civilized world is, in actual fact, a legacy of the East. But the real glory of this religious-spiritual life was present in the East only in ancient times. And today the Eastern human being, even in Russia, finds himself in a strange disharmony because on the one hand he still lives in the ancient spiritual element of his heritage and, on the other, there is also working in him that which comes out of the present epoch of human development; namely the training towards becoming an individuality. This brings about a situation such that, in the East, there is a strong decadence in humanity; that, in a sense, the human being cannot become a full human being; that hard on the heels of this Eastern human being, as far west as Russia, is the spiritual heritage of ancient times. And this has the effect that when today the consciousness of this Eastern human being is lowered, when he is in a condition of sleep or dreaming, or in some kind of mediumistic trance state which is so very frequent in the East, he is then, indeed, not entirely impregnated by another being as in the West, but this being works into his soul nature; these beings, as it were, appear to him. Whereas in the West it is premature beings of three kinds that are at work (which I have ennumerated), in the East it is retarded beings, beings that have remained behind from an earlier evolutionary stage of perfection and who now appear to human beings of the East in a mediumistic state, in dreams, or simply during sleep, so that the human being in a waking state then bears within him the inspirations of such beings; is inspired during the day by the after-effects of beings of this kind who come over him during the night.

And here again there are three types of beings working in the East who likewise have a great influence. Whereas in the West one has to draw attention to individual human beings through whom these beings incarnate, in the East one must point to a kind of hierarchy that can appear to the most varied people. Again it is three types of beings; not, however, beings that incarnate through people but beings that appear to people and also inspire them during sleep at night.

The first type of these beings prevents the human being from taking full possession of his physical body, hinders him from finding a connection with the economic element, with the public conditions of the present-day in general. These are the beings who seek in the East to hold back the economic life as it is needed in the threefold social order.

The second type of beings are those that produce over-individualization—a kind of, if I may put it so paradoxically, unegoistic egoism. This is all the more subtle in the way it is so frequently found in people, particularly of the East, who fancifully attribute to themselves all possible selflessness—a selflessness which, however, is in fact a particularly subtle form of self-seeking, a particulary subtle egoism. They want to be absolutely good, they want to be as good as it is ever possible to be. This, too, is an egoistic sentiment. This is something that can be called, paradoxically, an unegoistic egoism, an egoism arising from an imagined selflessness.

The third type of being that appears, in the way described, to human beings of the East are those beings that hold back the spiritual life from the earth; that spread, as it were, a dull mystical atmosphere over human beings, as can be found so frequently today, particularly in the East. And again, these three types of spiritual beings, which work down from the spiritual world and do not incarnate into human beings, are the enemies of the threefold social organism. In this way the threefold impulse is hemmed in from the spiritual side in the East and from the human side, as described, in the West. Thus we see here the spiritual foundations underlying the differen-tiation.

We still have to add to this what is hostile to the threefolding in the European Centre so that, from a spiritual point of view, we gradually gain an idea of how one must equip oneself in order that the opposing powers—whether from the spiritual world, as in the East, or from human beings, as in the West, or from the Centre of Europe, in a way which I shall relate tomorrow—can be met by the threefold idea with an impulse that is of the greatest conceivable importance for humanity's evolution. And in order to know how one must act with regard to these things one must be equipped with an armour of thoughts.

• 1 . See Die soziale Grundforderung unserer Zeit—In geänderter Zeitlage, twelve lectures, Dornach and Bern 1918, (GA 186).
• 2 . Karl Marx (1818–1883), founder of scientific capitalism.
• 3 . Peter the Great (1672–1725), Tsar of Russia.
• 4 . Lenin, actually Vladimir Ilyich Ulyanov (1870–1924).
• 5 . Trotsky, actually Leib Bronstein (1879–1940).
• 6 . Cromwell's Magna Charta Maritima strengthened the position of the English fleet by decreeing that foreign goods could be imported only on English ships or ships of the country of origin. This measure struck a blow primarily at the Dutch hegemony in international carrying trade.
• 7 . Napoleon's decree from Berlin on 21 November 1806 imposed the strictest blockade of the British Isles by closing the entire Continent to trade and commerce with England.
• 8 . Alfred von Tirpitz (1849–1930), German Admiral of the the Fleet and statesman, creator of the German naval fleet.
• 9 . See, et al., the lectures from 20 to 22 January 1917, Das Geheimnis des Lebens nach dem Tode in Zeitgeschichtliche Betrachtungen. Das Karma der Unwahrhaftigkeit, Zweiter Teil, twelve lectures, Dornach 1917, (GA 174); Individuelle Geistwesen und ihr Wirken in der Seek des Menschen, nine lectures in different cities, 1917, (GA 178); and Die okkulte Bewegung im neunzehnten Jahrhundert and ihre Beziehung zur Welikultur, thirteen lectures, Dornach 1915, (GA 254).
• 10. In October 1920, professors and doctors of Oxford University sent an appeal to the professors of art and science in Germany and Austria, in order, as it says there, '...to remove the bitter enmity that has arisen under the influence of patriotism...' and to find a reconciliation through the 'brotherly feelings of study'—article entitled Die Völkeruersühnung (The Reconciliation of Peoples) in the Basel Nationalzeitung of 20 October 1920.