The Rudolf Steiner Archive

In the course of these lectures we shall study matters which will, so to say, easily enter into the soul of each one, because each one will be able to interest himself in them intensely and directly. But as the whole would not otherwise be comprehensible, we must also make reflections which are necessary for the sake of completeness and of comprehension, and which will be a little more difficult than that which is, so to say, the central theme of our lectures. To-day, for instance, we are confronted with the necessity of glancing into the inner nature of those Beings of whom we have spoken in the two preceding lectures, the normal Folk-spirits.

We have already said what was necessary to characterize them outwardly: that they are Beings who are two stages higher than man, Beings who are working at the transformation of their etheric bodies, who are now at the present time engaged in transforming their etheric bodies into that which is called Life-spirit or Buddhi. Man is spun into the web of this work. In so far as the evolution of these Beings so progresses that man is woven into this evolution, the reflection of this Folk-spirit is expressed in human individuality itself, as the folk-character of the single human individual.

We must now look a little into the inner nature of such a Folk-soul. If we wish to throw light upon the present inner being of man, we find it necessary to picture it as being threefold, as being divided into:

The sentient-soul, which is, as it were, the lowest member of the inner human being,

The Intellectual-soul or Mind-soul, the central member, and

The Spiritual-soul, the highest member of the inner nature of the human being, in which the human ‘I’ is first actually brought to a state of consciousness.

In the spiritual-soul is first to be found that which is called human self-consciousness. Nevertheless the ‘I’ of man is active in all three parts of his inner life, in the sentient-soul as well as in the intellectual-soul or mind-soul, and in the spiritual-soul.

In the sentient-soul the ‘I’ is active in such a way that man is hardly aware of his ego. In the sentient-soul, therefore, he is thus far given up to all his desires and passions. The ‘I’ broods dully in what we call the sentient-soul. It first works itself out and begins to appear in the intellectual-soul or mind-soul, and only becomes quite apparent in the spiritual-soul.

If we wish to examine each of these three members of the human inner being separately, we must look upon them as three modifications, as three parts within the astral body. It certainly is the case, that these modifications, these three members of the astral body, prepare the transformation of the astral body itself, of the etheric body and of the physical body. But these transformations are still not what meets us as the actual human inner being or soul. The soul, the inner part of man; consists of three modifications of the astral body. The three modifications must make use of certain instruments, and these express themselves in such a way, that in the astral body the sentient-soul is a sort of instrument, in the etheric body the intellectual-soul or mind-soul, and in the physical body the spiritual-soul. Thus we can distinguish the human inner being from that which is the human envelope or covering; so that therefore the inner nature of man consists of three modifications of the astral body.

Just as in man the inner part, that in which the ‘I’ works and imprints itself, is represented by these three modifications of the astral body, so in those spiritual Beings whom we designate as Folk-spirits their actual inner part, or that which we may compare to the human inner part, is represented by three members, three modifications of the etheric body. Just as in man we distinguish sentient-soul, intellectual-soul, spiritual-soul, so in the Archangelic Beings, the normal Folk-spirits we must distinguish three modifications in the etheric body. As, however, these three modifications are not in the astral but in the etheric body they are quite different, essentially different from the three modifications in the soul-life of man. Hence also you must think of the form of consciousness, the whole soul-life of these Folk-spirits as being different from the soul-life of man. From an external description, therefore, we now press on as it were into the inner part of the soul of these Folk-spirits. It will not be quite easy but we must endeavor to cross this rubicon.

It will now be a case of starting out from some conception with which you are acquainted, a conception that bears some likeness to the inner life of the Folk-spirits. A man has not many such in his normal life, on the contrary, he has in his own consciousness extremely little of that which lives in the consciousness of the Folk-spirits. You may nevertheless form an idea of it if you will patiently follow with me the following considerations. You have all learnt at school that the three angles of a triangle are 180 deg., and you know that you could never learn that by any sort of external experience. I want you just to think of an iron or a wooden triangle; if now you measure with an instrument what the three angles together amount to, this external experience can never inform you that these three angles make 180 deg., but you will at once be informed, whether you draw these three angles or only imagine them, if you experience from within, that the three angles are 180 deg. You must realize it through the power of your own mind, from within. You need only carry out the following in thought. What I am now drawing is only drawn to represent the thought. In this figure you have strict proof that the three angles together make 180 deg.

If you once clearly visualize this figure in your mind, it will in every case bring this certainty; you may carry out the figure in thought, without externally drawing it. You thus perform an operation in pure thought, by the power of your own inner being; you need not go outside yourself. You may imagine for one moment, that there is no such thing as the so-called world of impressions, or what enters into man through the outer senses. Imagine the external world away, and space as being constructed in thought, then in this space the sum-total of the angles of all triangles will give 180 deg. In order to arrive at geometrical, mathematical knowledge it is not necessary for an outer object to approach your senses, it only needs inner experience, that which takes place in the consciousness itself. I have had to make use of this example, for it is the simplest and most practical, because people already know it, having learnt it at school. I might also give you the example of Hegel's logic, you would then also have a number of inner conceptions, but there you would find much with which you are unacquainted, for Hegel's logic is unknown to most people. By this you may therefore see how a man may arrive at knowledge merely from within, without being brought to this by anything external.

If you think of that which externally in the world is only attainable by mathematical construction, then you have some conception of how the consciousness of the Archangels works. A world such as appears to external man, a world of external colors and tones, they do not perceive at all. A Being of this kind never has these perceptions, it is never possible for him to touch a thing and thus receive impressions. But what he does experience may be thus expressed in words, ‘Something is now approaching me from a world which inspires me. This world has passed through my consciousness and has filled it.’

Now the Archangels are not Beings who can form mathematical concepts only; it is man who is so imperfect that he is only able by means of abstractions such as the truths of mathematics, to conceive of the activity of the Archangels. These truths appear normal to man, as well as to the Folkspirits. From this you may gather that the external physical world which man's senses bring before him, does not affect the Archangels at all. In that form in which the physical world appears to man, in which he receives impressions of it by means of his senses, it does not exist at all to the Archangels. If, therefore, you eliminate from your picture of the world all that is merely physical sensation, if you take away everything which you have received by means of external perceptions, you have then eliminated just what does not concern the Archangels. We shall therefore inquire, ‘What then still remains for the Archangels out of all that can also become human consciousness? What part of it exists for the Folk-spirits?’ Everything you experience in the sentient-soul as ordinary joy or ordinary grief brought about by the external world, all colors, sounds, in fact all sensible perceptions of the outer world,—none of this concerns these Beings at all. Therefore eliminate the whole contents of the human sentient-soul, and tell yourself that all that is in the picture of the world through man's possessing the sentient-soul, is of no importance to the Archangels, they do not work into that. Even one portion of the intellectual-soul is not an element of any significance to the Archangels, in so far as it is stimulated by outer impressions. That too, which is aroused externally, which a man works upon with his intellect and lives through in his feelings, that too, does not concern the Archangels. But in the intellectual-soul of man there are, however, certain things which man experiences in common with the Archangels. We can perceive quite clearly that such things come into the human intellectual-soul or mind-soul when we see how, for instance, what we call our moral ideals come to us. There would be no moral ideals if we were only able to have feelings, to feel joy and sorrow and to think about that which comes to us from the outer world by means of our sense-perceptions; true we might then be able to rejoice over the flowers in the field and also over a beautiful landscape, but our hearts would never be able to glow with enthusiasm for an ideal which cannot shine forth to us out of the external world, which we can inscribe in our soul and then follow with enthusiasm. But we must not only be aglow and feel in the sentient-soul, we must also give thought to the matter. The man who only feels and does not think, may indeed be an enthusiast but never a practical man. We must not absorb ideals into our sentient-soul from outside, but we must let them pour in out of the spiritual world, and work upon them in the intellectual-soul or mind-soul. The artistic, the architectural ideals and so on, are present in the intellectual-soul or mind-soul, and in the spiritual-soul. They are connected with that which a man cannot perceive outwardly, but which glows through and permeates his being inwardly, so that it becomes a part of his life. Observe the life of the peoples from epoch to epoch, how it has run its course, how new conceptions and new world-secrets have from time to time appeared in it. From whence could the Greeks have taken their conceptions of Zeus and Athena if they had only relied upon external perception? All that is contained in the wisdom, in the mythologies, religions, and sciences of the peoples came into them from within. So therefore we must see that one half of our inner life, half of our intellectual-soul or mind-soul and of our spiritual-soul is filled from within, and indeed exactly so far as man permeates himself inwardly with what has just been described. Thus far can the Archangels penetrate into the human inner being, and thus far also does the actual life of the Archangels extend. You must therefore eliminate from the inner life that which is received from outside through the sentient-soul and distinguish it from what is worked upon by the intellectual-soul or mind-soul feelings. Then, however, you still have that which we call our ‘I’. To us the ‘I’ is the highest member of our being; what we carry into our moral consciousness are ideals, moral, aesthetic, ideal thoughts. just as the outlook of man is closed as it were inwards, but can, by means of the senses, open itself outwards to the external world, so he can say that he perceives colors, sounds, cold and warmth, but he also has the consciousness that behind these perceptions of colors, sounds, warmth and cold, there is yet something real, and that is, the beings belonging to the animal, vegetable and mineral kingdoms. They are behind it all. So that a man can in the manner described think of the world as continued beyond. On this world beyond, however, the outlook is closed to ordinary people. Were this not the case, there could be no materialism. If a man could have a free outlook over the domain extending upward from the intellectual-soul and spiritual-soul, it would then be quite as foolish to doubt the existence of the spiritual world as it would be foolish to-day to doubt the existence of the animal, plant and mineral worlds.

Now remember how in man the ‘I’, his highest member, encloses within itself the sentient, the intellectual and spiritual-souls. With the Archangels it is the case that their soul-life begins by experiencing in the intellectual soul or mind-soul, and then goes up into the ‘I’, which then spreads itself out in a world of higher realms, in a realm of spiritual facts, in which it lives just as man lives in the realm of the animals, plants and minerals; so that we may say, we must indeed perceive that this Archangelic Being may have in his soul-life that which we call the human ‘I’, yet nevertheless we cannot say that the ‘I’ of the Archangels is of the same nature. The ‘I’ of man is not one and the same as the ‘I’ of the Archangels. The Archangel-’I’ is in fact two stages higher, so that the Archangel is through his ‘I’ rooted in a higher world.

Now just as man by means of his sense-perception looks at colors and hears sounds, so does the Archangel look down upon the world which includes the ‘I’ as objective truth, only that around that ‘I’ there is still gathered some of that part of the astral, which we human beings know in ourselves as intellectual-soul or mind-soul. Think of these Beings as gazing into a world which does not extend to the minerals, plants or animals. Think that instead of this, their vision, which is a spiritual one, is directed to their picture of the world, and that they perceive centers therein. These centers are the human egos, around which again is gathered something that appears as a sort of aura. You have then the picture of how the Archangelic Being looks down upon those personalities of the folk belonging to him and which constitute the people. His world consists of an astral field of perception in which there are certain centers; these centers, these central points, are the several human personalities, the several human egos. just therefore as to us, colors and sounds, warmth and cold are within our field of perception, and are for us the important world, so to the Archangelic Beings, to the Folk-spirits, we ourselves with a portion of our inner life are the field of perception, and just as we go into the outer world and work at it and transform it into our instruments, so are we the objects in so far as we belong to this or the other Folk-spirit-belonging to the scene of action of the Archangels or Folk-spirits.

Thus we have an insight, strange as it may sound, into a higher theory of cognition, a higher epistemology of the Archangels. This is completely different from the epistemology of man; what is data for the Archangels is quite different. What is data for man is all that is spread out in space and meets us through our senses, as color, sound, warmth, cold, hardness and softness; what is data for the Archangels is what appears within, in the field of human consciousness. That to them is a number of centers around which the inner experiences of men are woven, in so far as these experiences take place in the intellectual-soul or mind-soul; but their activity is relatively a higher one.

What then differentiates the world of the Archangels or Folk-souls? The world of man is differentiated by the fact that if he takes hold of a thing with his hand, he feels it to be either warm or cold. The Archangel experiences something similar when he meets with human individualities. He meets with some men whose souls have more inner activity, the contents of whose souls are richer,—these make a greater impression upon him. Others he finds to be lethargic, indolent, the contents of whose souls are poor,—these beings are to him as the world impression of warmth and cold are to the human soul. Thus is the Archangel's picture of the world specialized, and he can make use of the several persons and work for them, by weaving out of his own being that which has to guide the whole people.

But there is also another way in which the life of the Archangel is connected with the life of the particular people he is leading. just as a human being has an ascending and a descending period in his life, an ascending time of youth, and a descending time of old age, so does the Archangel experience in the rise and fall of the culture of a people, his youth and his old age.

We must now again look into the inner life of one of these Archangels. You will already have noticed, from what I have related, that what man receives from without, the Archangel receives from within; hence when the individuals belonging to a people appear as centers within him, the Archangel has the feeling that what comes to him thus, does, it is true, arise in his consciousness from within, but it is nevertheless foreign to him. This to him is just like the sudden ideas that flash into our consciousness. He is also affected in just the opposite way by that which in man is youth and old age. Man experiences his youth in feeling the members of his body to be fresh, he feels that they are improving and developing. In old age these members become relaxed, they refuse to work; that is something which a man feels as happening from within him. Now the Archangel feels, it is true, that everything is happening within him, but the rise and decline of a nation nevertheless seems like something foreign to him, as something about which he has the feeling that it is independent of him, with which therefore he has nothing directly to do, but which gives him the occasion to incarnate in some particular people at a certain time. When the possibility of incorporating himself occurs, when there is a people living in the ascending period of its life, in all its upward-striving power, then the Archangel goes down, just as a man goes down when he has lived out his life between death and a new birth. Thus the Archangel goes down into a people and embodies himself in it. In the same way too, does the Archangel feel his death, the necessity of withdrawing from the people in question, when the several perceptions, the centers which he perceives begin to become less productive, less active, when they begin to have fewer contents. Then comes the time when he forsakes that community of people and enters into his Devachan, into his life between death and a new birth, in order at a later opportunity to seek out in another way a community of people. Thus the youthful upward life of a people signifies the youth of its Folk-spirit, he perceives it as being a fresh, flowing element in which he dwells. The descending period of a people's life he perceives as a withering of the centers in his domain of perception.

That gives a sort of insight into the inner being of one of these Folksouls. If we recall all this to mind, we may say, that in certain respects such a Folk-soul is really rather far removed from an individual human life, for in each one of these, what is in the sentient-soul and in the lower part of the intellectual-soul is a domain into which the Folk-spirit, the Archangel does not reach. For a human being it is, however, something very real. A man feels keenly that it belongs to the most inward, the most intimate part of his own life. In a certain respect the Archangel-nature, the one which guides the people, is something which floats above the separate individual human beings. The personal things which a man experiences because he receives perceptions through his senses, are foreign to the Archangel who is guiding the people. But there are intermediaries, and it is important that we should understand that there are such intermediaries. They are the Beings we call Angels, who are between the Archangels and man. You must take this in the strictest sense of the words: Folk-spirits are Archangels, they are Spirits who have finished the transforming of their astral bodies into Spirit-self or Manas, and are now transforming their etheric body or life-body into Life-spirit. Just halfway between these Beings and man are the Angels. These are Beings who are occupied in remodeling their astral body into Spirit-self or Manas, but have not yet concluded their work. At the present time man is at the beginning of this work, the Angels are nearly at the end of it, but have in no wise finished it. Therefore these Beings come into closer contact with that which makes up the daily life of man. We may say that the Angels incline with their whole soul-nature towards what we call the astral body. For this reason they fully understand all the joy and sorrow the human personality may go through. But because on the other hand they extend much higher than the human ‘I’, because they possess a higher ‘I’, because they can take in part of the higher world, the world of their consciousness extends to that domain in which is to be found the sphere of consciousness of the Archangels. They are therefore really the intermediaries between the Archangels and the several human individuals. They on their part receive the commands of the Folk-spirits and convey them into the several souls, and by means of this agency is brought about what a single individual may do, not only for his own progress, his own evolution, but for his whole people.

In the life of a human being these two streams flow side by side. The one stream is that which brings him onward from one incarnation to the next, which is connected with his own concerns, with what he has above all to do so as to fulfill the duty which is to him the strictest, because most especially his own duty. He may not stand still, because he would then be allowing the germs for growth within him to lie fallow, if he did not trouble about them. That, however, is his own private affair, by attending to which he progresses from incarnation to incarnation. But that which he contributes to his own people, which belongs to the concerns of the people of his own particular nation is brought about through the inspiration of the Angels, who carry the commands of the Archangels to the several human beings.

We can therefore easily picture a people spread over a certain portion of the earth, and over this people the folk-aura, the etheric aura, and in this how the forces of the Folk-spirit work, and modify the etheric body of man according to the three types of force. That which is at work in this folk aura is the Archangel; we must think of him as being a higher Being, one standing two stages higher in evolution than man, floating over the whole people, and giving directions as to what this people as a whole has to fulfill. The Archangel knows what must be done during the upward period, during the fresh youth of the people; he knows what are the achievements to be brought about by the transition of this people from youth to old age, so that his impulses should have the right effect.

These great outlines are fashioned by the Archangel; but here, upon this physical plane, the individual human beings must work, here they must take care that these great aims are realized. Between the individual human beings and the Archangels there are the Angels as intermediary beings, they impel the man to the place to which he must go, so that in the feelings of the people should arise that which corresponds to the great ordinances of the Archangels. You will form a correct picture of it, if you take what I have been describing not merely as an allegory, but as representing as nearly as possible the reality.

Now the whole tissue spun by the Archangels is influenced by those whom we call the abnormal* Archangels, the Spirits of Language, as I yesterday described. We have also described how the abnormal¹ Spirits of Personality, the Archai, work. We may now glance at the field in which the Archangel gives his orders, in which he distributes the missions which are to be carried further by the Angels into the separate individuals. The Archangels can, however, also operate into the domain of the abnormal Spirits of Personality, and it may happen that in the mutual co-operation of the Archangels with the abnormal Spirits of Personality,—because the latter are pursuing quite different objects,—that in certain respects the measures taken by the Archangels are crossed. When this occurs, when these abnormal Spirits of Personality come into collision with the measures taken by the Archangels, we can then perceive that within a single nation groups are formed, having special tasks. The action of the Spirits of Personality is externally visible when, within a certain people, groups are formed having special tasks. This may last for several centuries. For instance, in the very country in which we now have specially to work at Anthroposophy, in Germany, you have seen for centuries this play of the Archangel of the Germans in co-operation with the sometimes opposing separate Spirits of Personality. In the division of the collective German people into the smaller peoples, you have an interplay of the abnormal Spirits of Personality with the Archangel.

Such peoples are not so much centralized, they pay more attention to the cultivation of the individualities. This has in certain respects its good side, because in this way a great variety, many different shades of folk character can find their expression.

You may, however, take the other case, in which not the abnormal Spirit of Personality but the normal Spirit of Personality, who expresses himself in the Spirit of the Age becomes, so to speak, more important for a certain epoch than he otherwise is in the ordinary course of things.

Therefore, when we look at a people, we are looking at the Archangel as its first power. Then the Spirit of the Age comes and gives his orders to the Archangel, the latter passes them on to the Angels, and these convey them to the separate individuals. Now because one only sees, as a rule, what is nearest to one, so in this combined action one sees the actions of the Archangel as being the most important. It may, however, occur that the Spirit of the Age has to give out more weighty, more important orders, that he is, so to speak, compelled to take something away from the Archangel, because he must detach a portion of the people in order that the task of the age, the mission of the Spirit of the Age may be fulfilled. In such a case bodies of people separate themselves from the rest. The Spirit of the Age then visibly gains the upper hand over the influence of the Archangel. A case in point occurred when the Dutch people split away from the foundations which it had in common with the German people. Holland and Germany had originally one Archangel in common, and the separation occurred because the Spirit of the Age severed off a portion at a given time, and then passed on to this portion that which has become the important concern of the modern Spirit of the Age. All you may read in Dutch history—for history is in reality only an external expression, a maya, for what is happening inwardly—is only the reflection of an inner event. Thus in this case we can see the splitting of the Dutch people from the collective German people taking place externally; but the inner kernel is, that the Spirit of the Age required an instrument with which to carry out his overseas mission. The whole mission of the Dutch people was a mission of the Spirit of the Age, and it was split off for the purpose of giving him the possibility of carrying out something important at a certain time in history. What is described by historians is only outer maya, which hides the actual facts more than it reveals them.

There are other cases in which you can meet with what is so striking in this connection, namely, that a portion of a people had to sever itself from the common folk; that is the case with the Portuguese people. You may look in vain for other reasons in their case, you will find that it is here solely a question of a victory of the Spirit of the Age over the Archangel. If you go through the several events you will find that the opportunity was here made use of to form a special people,—there were not many such opportunities. The Spanish people and the Portuguese formed one mother folk. The outer reasons perhaps were, that the rivers were only navigable as far as to the Portuguese frontiers; there were no other external reasons. On the other hand there was the inner reason, that those tasks had to be fulfilled which were the specific tasks of the Portuguese, and which were different from the tasks of the combined Spanish people. There we see the Spirits of the Age for a time developing a more intense activity than they usually display. We see the harmony which had prevailed till then replaced by something else. We see the Spirit of the Age, instead of communicating his orders to the Archangel, taking a direct part in the history of the people, and we see how the other Spirits make use of this opportunity to incorporate themselves. When such a people is split off, then the Spirit of the Age for a time, in the first enthusiasm which has permeated the several persons, discharges the functions of the Archangel so much, that hardly anything else appears of the severance than a hurry and bustle within this people. One sees the hurrying and the urging, the activity which comes from the mission of the Spirit of the Age. Then, however, the possibility arises for a normal and an abnormal Archangel to incorporate themselves in the severed part of the people. Thus we see the growth of the Dutch and the Portuguese peoples who then received their own normal and abnormal Archangels. In that which incorporated itself here, in the difference in the temperament of the people expressed in the several personalities, we see the work of those spiritual Beings whom we have named. We see the work of these spiritual Beings in a very wonderful manner and we then recognize that what takes place outwardly in history is only a result of their activity. Gradually the saying, that the external world is maya or illusion, assumes more definite significance.

What happens in external history is only the outer reflection of the spiritual, of the super-sensible Beings, just as the outer man is only the outer reflection of the inner man. That is why I had to say, and it must be emphasized again and again, that the saying ‘The world is maya’ is of the very greatest importance; but it is not sufficient to emphasize it in an abstract way, rather should one be in a position to carry it out in detail.

Now we have seen that yet other Spirits and Hierarchies are active in what we call the world. We have spoken of the normal and abnormal Archangels. The abnormal Archangels have revealed themselves to us as being actually Spirits of Form or Powers, only they are those who have renounced a certain portion of the attributes of their evolution. We may then ask, How is it with the normal Spirits of Form? We perceive the normal Spirits of Form as being four degrees above man. In our next lecture we shall have a little more to say about them. These normal Spirits of Form are Beings four stages higher than man. The Hierarchies we mentioned yesterday do not end with the Spirits of Form, with whom we concluded the ascending line. Above these there are the Spirits of Motion, the Dynamis, or Mights; higher still there are the Beings we call Kyriotetes, Dominions or Spirits of Wisdom. You will find these different spiritual Beings enumerated in my Occult Science, as well as in my writings about the Akashic Record.

Now you can understand that the law of renunciation, of remaining behind, applies also to the higher Spirits, therefore that the Spirits of Motion may also remain behind with certain attributes,—Spirits of Motion, who are five stages higher than man,—that certain Spirits of Motion have so remained in human evolution, as if they were now only Spirits of Form or Powers. These are, as regards certain attributes, really Spirits of Motion, and in respect of other attributes, regarding which they have made renunciation, they are Spirits of Form; so that we have normal Spirits of Form, four stages higher than man, and other Spirits working on the same ground on which are the Spirits of Form, but who are really Spirits of Motion. That is therefore a domain in which the normal and abnormal Spirits of Form, the backward Spirits of Motion, work together, just as we have found a domain in which the normal and abnormal Archangels work together. Through this co-operation, however, something takes place which closely concerns man; by means of it the shaping of what we call the human races takes place, which we must distinguish from the peoples.

If we consider the matter in this way, we shall not have a confused idea of it, but one that is elastic; we must not confuse all this. A nation is not a race, the concept of a nation has nothing to do with that of a race. A race may divide itself into many different nations, races are different communities from nations. We are certainly right in speaking of a German, a Dutch, a Norwegian nation, but we speak of a Germanic race. Now what acts in the idea of a race? The Beings whom we describe as normal Spirits of Form or Powers act therein in combination with those Beings whom we have learnt to know as the abnormal Spirits of Form, but who in reality are Spirits of Motion having the mission of Spirits of Form. That is why mankind is divided into races. That which makes man the same over the whole globe, which makes each man, irrespective of the race to which he belongs, a member of the whole human kingdom, is brought about by the normal Spirits of Form. But that which plays a part over the whole earth and divides the whole of humanity into races, is brought about by the abnormal Spirits of Form, who have denied themselves so that there should not be one humanity only upon the earth but a variety of people.

Thus we arrive at the subsoil, so to say, at the ground of which the separate individual peoples first arise. In this way we succeed in surveying into the field belonging to the Spirits of Form and as abnormal Spirits of Form to bear one humanity, and that the belated Spirits of Motion enter into the field belonging to the Spirits of Form and as abnormal Spirits of Form divide up all humanity upon the globe into the several races. When we look into what these Spirits actually want, when we study the aims and objects of these normal and abnormal Spirits of Form, we shall understand what they wish to bring about with the human races, and how through these a foundation is created for what arises out of them. If we then study a people itself we shall have understood and comprehended it.

• 1. As the constant interchange of name is confusing, the reader is referred to the synopsis. The term abnormal is applied sometimes to the hierarchic rank abandoned, sometimes to the new hierarchy taken on.

In these lectures we shall have to discuss important questions intimately related to spiritual life. We shall have to speak of what lies at the basis of so-called initiation and, after having indicated some of its secrets and laws, we must go on to speak of the significance of all that radiates out for life from initiation and initiates in the course of human evolution. We shall have to speak of all this in relation to what may be summed up in such contrasting ideas as eternity and the passing moment, the light of the spirit and the darkness of life. Then, having considered the life of man from the point of view these ideas give, we shall return again to the power of initiation and the power of initiates. It is the principle of initiation, then, that on this occasion will be the limit of our studies.

Eternity; we need only touch on this idea to feel resounding in us something connected with the deepest longings of man's soul and with the highest aims of his endeavour. The passing moment always brings before us all that surrounds us in life, that reminds us of the necessity to search in this passing moment of our lives for what is able to give us a view into the land of our desire, into eternity. We only have to call to mind how Goethe introduced into his Faust the deepest secret of this his greatest poem, by making Faust say to the passing moment. “Tarry yet, thou art so fair!” and making him then confess that if such can become the soul's attitude, if it can so identify itself with this confession as to say to the passing moment, “Tarry yet, thou art so fair,” it must necessarily follow that Faust should own that he deserves to fall victim to Mephistopheles, the enemy of mankind on earth. Thus, Goethe makes everything connected with the feeling that flows from the passing moment the basic mystery of his greatest poem. It seems then that what we live in—the passing moment—is in opposition to what we call eternity, for which man's soul must constantly long.

The light of the spirit! In all the anthroposophical studies we have pursued over the years, we have recognised that the striving after spirit light has the fundamental aim of leading man out of the darkness of life. Once more we feel how in Faust, one of the greatest poems in human evolution, a poet, wishing to portray a great and all-embracing soul, cannot but make it come forth out of the darkness of life. What is it that entangles Faust at the beginning of the poem? What envelops him? It is the darkness of life. How often have we to emphasise that so great is the force and power of this darkness over man, that the spirit light, finding him immature, may so work upon him as not to illuminate but to dazzle and stun him. So that the question may not only be, “What is the way to the light of the spirit, where can it be found?” but rather and above all, “How must man tread the path of the soul that is able to lead him to the spirit light in the right way?”

These are only the guiding lines that should occupy us in these lectures. We have reached such a stage in our anthroposophical work that we need not develop our subject from the very start, but may connect it to some of the things already familiar to us.

When we meet the word, initiation, which is for us so intimately connected with the words eternity and spirit light, all the great men of whom we have heard in the successive epochs of humanity as initiates, become living in our souls. With them our souls call to life, too, the several epochs themselves, how they ran their courses, how men lived in them, and how the light streamed into humanity from both initiates and initiation temples in order to make possible what the impulses, the essential driving forces of human evolution, have in all ages become. It would take us too far afield today to refer in detail to all that happened in earth evolution before the Atlantean catastrophe broke upon the face of the earth, completely changing it. We can gain an adequate idea of what we are considering if we turn our gaze to post-Atlantean times, remembering the particular configuration of the human being and his various aspects throughout the ages.

We will let our gaze sweep back over the characteristic civilisation that followed immediately after the face of the earth had been re-formed by the Atlantean catastrophe. We have often spoken reverently of all that in the first post-Atlantean epoch the great and holy teachers of mankind brought to that part of the earth where later the Indian civilisation was developed. We have remarked how the soul cannot but look up from below to the lofty spiritual teachings that came into the world at that time, through certain human individualities who still bore within them all the inward greatness of those men who in Atlantean times had direct communion, which was no longer possible in later epochs of mankind, with the divine spiritual worlds. We have pointed out how the heritage of Atlantean wisdom, now accessible to the occultist alone, lived on in post-Atlantean form in the ancient holy teachers of the first post-Atlantean period of culture. We have also pointed out how great and significant man finds all that then lived, to which, now, it is only the Akashic Records that bear witness, when he receives reflections of it in Indian, or any other oriental literature. The moral and spiritual sublimity contained in these writings as an echo of primeval spiritual teachings cannot be fully realised by present-day humanity insofar as external culture is concerned. Least of all can it be realised in the countries that have been prepared for their present external culture by what the various forms of Christianity have accomplished during the last centuries. Thus the soul felt directed upwards when it turned its gaze to all the greatness that, so dimly sensed today, has only come down to us as a faint echo of primeval spirituality. So, if man looks up to the old wisdom and remembers above all what has often been mentioned here, namely, that only in the seventh and last epochs of the post-Atlantean age will mankind again reach the point of drawing up out of the darkness of life the understanding of what once lived at the beginning of post-Atlantean times and gave the impulse for human evolution—if we consider that mankind must mature to the last epoch before it can feel and experience in itself what at that time was felt and experienced, then only shall we get a sense of how exalted must have been the initiation principle that gave the impulse to the ancient, holy, spiritual culture of mankind.

Then we see how, in the course of successive epochs, mankind, struggling for other spiritual treasures, other treasures of earthly life, seems to descend ever lower, how it takes other forms, but how, according to the needs of the age, great initiates give to men from the spiritual worlds what they require at any particular epoch as impulse for their culture. Then, before our vision, arises the Zarathustra culture that, if seen in its true light, entirely differs from that of the holy Rishis.

We then see the Egyptian-Chaldean culture arise, and the ancient holy mysteries of Greece, to which we referred from a quite different aspect in our last lecture. Everywhere we see the light of the spirit shining down, according to the needs of the different epochs, into the darkness of life. If at the outset of our considerations we ask what are our ideas of an initiate—it is obvious that at the beginning of these lectures only approximate ideas can be given of so vast a concept—we must first gather up much of all we have already heard in the anthroposophical field. We must be clear that for complete initiation it is necessary that man should not look out on the world from within his physical body in the usual way, by perceiving the world around him through his eyes and other sense organs, nor must he gain knowledge of this world or any other world around him through the intellect bound to the brain, nor through what he may call his sense of orientation. He must not form concepts about these worlds in the ordinary way. He must arrive at a stage in which, by means of what we may term “the perceiving of worlds outside his physical body,” he develops something in his life of soul that may be called a super-sensible spiritual body, having within it organs of perception, though of a higher kind, just as the physical body has eyes and cars and other organs of perception and understanding. “One who can see worlds without using the organs of his physical body” can be given as an entirely explicit definition of an initiate. The great initiates, who gave man the important cultural impulses in the course of successive ages, had attained in the highest measure independence of the sensory body, and use of another quite different in character.

I do not wish to say much that is abstract. Wherever possible I shall bring forward concrete examples, and today therefore I should like to illustrate this life outside the sensory body in a higher organisation belonging to the soul and to illustrate it by means of the following example.

If one who has only gone a few steps on the way to initiation, realises through self-observation what it is that he experiences in and of himself, he may say something like, “One of the first things I experienced of myself is that I have within me, besides my physical body of flesh, a finer one that may be called an etheric body, which in earth life is carried about with me just like the physical body.” Anyone making his first steps toward initiation realises this at first in such a way that he feels within this body and experiences it just as, on another level, he feels what lives in his blood or nervous system, or in what arises from his muscular system. Such an inner feeling and experience is present, and it can exist also for the etheric body. It is then particularly useful for a student in the first stages of initiation to get to know the difference, or one might say the relationship, between the realisation of himself, the experience of himself in his physical body, on the one hand, and on the other, in his etheric body. Man experiences himself in the etheric body in the same way as one is conscious of the blood or the beating of one's heart and pulse in the physical body.

To gain a clear idea of this we may consider the etheric body in connection with the physical body, in which one is more at home than in the body that one only succeeds in reaching by means of a journey into the spiritual. One may say to oneself, “In my etheric body I have a part corresponding to my physical brain and to all that constitutes my head. The head, the brain, is as though crystallised out of the etheric body, and so rests within it that it might be compared to a piece of ice floating in water—the water representing the etheric body and the ice, the physical body crystallised from the etheric body. An intimate connection is felt and experienced between what may be called the etheric part of the head or brain, and the physical brain itself. We then realise how we create our thoughts, how we form memory images within the etheric body, and how the physical brain is only a kind of reflector, but we also realise how intimate is the connection of the brain with the etheric body. This can be experienced with especial force when one has to work hard at tasks connected with the physical plane in the physical life, when prolonged thought about things is necessary, and when one must exert the physical body to bring up memory images from the depths of life and to hold them together. In such a process, the etheric body always takes a direct part, whether one knows it or not. But inwardly connected with it is the physical brain, and if this brain is tired out, fatigue is markedly felt in the corresponding etheric part. We then notice something like a block in what is experienced as the etheric part of the brain, something like a foreign body, so that one can no longer get at what one must know since mobility in the physical brain must run parallel with mobility in the etheric body. You may then have the distinct feeling that your etheric body never grows tired. It would be able to gather up thought images to all eternity, and bring to the surface all that you know. But before all this can be expressed in the physical world, it must be reflected back, and this the brain refuses to do. The etheric body never tires. Just because it can be continuously active, it notices the fatigue of the brain all the more. One notices as it were the forces of exhaustion produced by the brain, and when the brain goes to sleep and falls into the torpor of fatigue, one might say, “Now you must stop or you will be ill.” The etheric body cannot be used up, but by giving the brain too much to do it is possible indirectly to over tire it more and more, thus bringing about a lifeless, deathlike condition. A living organism will not suffer anything normally connected with it to be partially deadened and brought into an abnormal state. Hence, out of a free resolve, one must say, “So that I may not kill part of my brain and leave it to go on consuming itself, I must stop when I begin to feel it like something foreign inside me.”

That is what we experience when we try to find the relation between that part of the human or etheric body, which corresponds to the brain or head, and the physical brain or physical head itself. There is an intimate connection between them. In effect, the external life of the senses runs its course in such a way that it is impossible to break down what is parallel between the two. Therefore, if we want to express the relation, we may also say that in our head, especially in our brain, we have a faithful expression of the etheric forces, something that, in the external phenomena and external functions, gives us a really faithful image of the functions and processes in the corresponding etheric part.

It is different in the case of other organs of the human etheric body and the corresponding physical sense organs. These things are quite different. I will give you an example. Consider the hands. Just as there exists in the etheric body an etheric part corresponding to the head or brain, so there are etheric processes in the human etheric body corresponding to the hands. But the difference between the external physical hands and their tasks, and what lies at the basis of the corresponding etheric part is far greater than the difference between the physical head and its corresponding part in the human etheric body. What the hands perform has far more to do with the world of the senses and is much more a purely sensory function, while what is done by the corresponding etheric organs is only manifest in a small degree in what finds physical expression in the hands.

In order to describe the corresponding facts, I must, as is often the case, say things that appear grotesque and strange for physical experience, and for grasping physical observations in words. But what I say is fully in accordance with basic facts, and everyone who knows anything about these things will at once feel that they really are as I am obliged to describe them. They are the etheric parts corresponding to the physical hands. But apart from the fact that what corresponds to these etheric parts finds its expression in the hands and their movements, these etheric organs in the etheric body are true spiritual organs. The etheric organs expressed in the hands and their functions, work far more intuitively, more spiritually, and perform a far higher task than is accomplished by the etheric brain. Whoever has made progress in these matters will say that the brain with its etheric basis is in effect by far the least skilful of the spiritual organs man bears within him because as soon as he begins to bestir himself in the etheric part of the brain, he soon becomes aware of this foreign part of it.

The spiritual activities connected with the organs underlying the hands, but incompletely expressed in the hands and their functions, serve for a far higher, more spiritual kind of knowledge and observation. These organs can lead into the super-sensible world and can occupy themselves with our perception and orientation there. A spiritual seer may express this, somewhat surprisingly but accurately, by saying that the human brain is a most clumsy organ for research in the spiritual world, and that the hands, or the spiritual basis of the hands, are far more interesting and significant organs for gaining knowledge of the world, and are certainly far more skilful organs than the brain.

Not much is gained on the way to initiation by advancing from the use of the physical brain to a free use of the etheric brain. The difference is not great between what may be achieved through a purified, intuitive brain-thinking, and regulated spiritual working in the etheric spiritual counterpart of the brain. The difference becomes much greater between what our hands accomplish in the world, and what can be done by the etheric part that is the spiritual basis of the hands, in the same way as the etheric brain is the spiritual basis of the physical brain. On the path of initiation not much development of the etheric brain is necessary, since it is not a particularly important organ. But the etheric basis of the hands is connected with the activity of the lotus flower in the region of the heart, as you will learn in my book, Knowledge of the Higher Worlds and Its Attainment.

This lotus flower pours out its rays of force in such a way as to build up the organism that, at the stage at which physical man now stands, exists in an incomplete form in the hands and their functions. When we learn this fact, and think of the great difference between the mere use of physical hands and all that we can acquire as regards the super-sensible world through the etheric organs underlying the hands—such far more skilful organs than those of the etheric brain—we gain a vivid conception of learning to experience initiation and all the enrichment that it means for man. We do not acquire much enrichment through the feeling that our brain radiates out to feel its etheric counterpart. This is the case, but it is not a really permeating and significant experience. The significant experience begins when one feels that other parts are also expanding and making contact with the universe. Though it may sound strange, yet it is true that the least skilful organ for spiritual investigation is the brain, since it is the least capable of development. On the other hand, entirely new perspectives are opened out when we consider other apparently subordinate organs.

Thus there takes place a complete transformation of what man experiences in himself when he starts on the first steps toward the heights of initiation. It is necessary that one should bring this to consciousness, that one should grasp it as an inner transformation of the human personality, like the principle of development elsewhere in the universe; one thing passes over into another, the later being called, though perhaps not always appropriately, the more perfect as compared with the earlier. If we are clear how in the course of evolution one thing is transformed into another, how the seed of the plant is transformed and becomes leaves, flower and fruit, we can say that the human personality, too, experiences something of this kind; namely, what it is and what it can become through the methods given in Knowledge of the Higher Worlds, which are the first beginnings of what may lead us right up to the highest regions of initiation. It is good—and you will see why—to arouse within us a living conception of how the men who are destined to become spiritual leaders in the course of time develop themselves inwardly, how all becomes transformed that is at first only germinal and appears so imperfect in man, like the hands in comparison with other organs. Outwardly, this transformation is not noticeable, but the inward change is all the more significant. Just as the outer world exists even for one who is blind and cannot see what is visible to others but only appears if the eye is there, so the world that is spiritual is present around us. But we have to bring to it what we can in order that the spiritual content of the world should approach us.

Now, in the various epochs of humanity there must stream into the course of evolution as impulse all that can be given through living oneself into the spiritual world. This is what was always behind everything proceeding from the mysteries, the initiation centres. A true idea of the course of human evolution may be gained by thinking of the great initiates as the real driving force, the real individualities, behind what is to be perceived externally. The connection between what these great initiates have to do and what happens externally in the World, often only becomes perceptible through anthroposophy or some other form of occultism. The external, purely historical knowledge of the learned only sees that human history, human evolution, is running its course; it does not see the driving forces behind it. In external history we follow what seems like a chain of phenomena, one link following another in a succession of external events. But that at certain points of the chain impulses are entering from quite another world by way of initiation, this we only learn to accept through anthroposophical development. Thus, anthroposophically we see the inmost centre in the course of time and all that, fundamentally, gives to evolution its whole stamp and character. We perceive the various developments of religion as an out-streaming from the initiates. We perceive how the impulses flowing from the mysteries and initiation centres pass over into the general life of mankind.

Whoever regards the evolution of mankind in this way becomes, as a matter of course, free from any kind of a priori preference for a particular religion. This has always been the case with genuine occultism. It is one of the first requirements of initiation to divest oneself of all prejudices and preconceived feelings that grow up in a human soul when it incarnates into a particular religious system or community. In self-education one has to watch carefully that nothing remains in the soul that might give preference to any one religion. We must meet with absolute impartiality all that is contained in the various religions that, through initiation as impulse of development, has entered human evolution. As soon as there is any preference for a particular religion, something like an astral mist is formed through which no free vision is possible. Anyone who, by reason of an inclination that is a matter of course in ordinary life, harbours a preference in his soul for any religion, will never be able to understand other religions. Though he may not know it, he will perceive the predominance of one part of the contents of initiation and will never attain impartial knowledge of the other. Thus, for an occult view, it is obvious that one should confront without prejudice the various streams and impulses flowing from initiation. No one in studying a plant would give the flower preference over the root because he then would not be able to form an objective judgement of its whole structure. Just as little can a correct judgement of the inner content of one religious principle be gained if one is unable to observe other religions with complete impartiality.

In these lectures we shall be speaking of the demands the soul must make upon itself when taking the first steps toward initiation. I should like first to arouse a feeling of how initiation is related to life, and of how the various initiation centre's and initiation impulses stand in regard to human evolution, particularly in post-Atlantean times.

Now occult investigation, in following up this course of human evolution, has a peculiar experience that can only be properly appreciated when such words as have just been spoken about the equal value of all religions are genuinely understood. When these ideas become a matter of course, something remarkable is experienced that will be increasingly better understood during the course of these lectures.

Let us turn our gaze to the initiates who give light to mankind as the ages go by. A man living primarily in the physical world, looking back on the initiates as historical and traditional figures, may say, “Those are the great figures of world history.” When necessary, history has taken good care that as little as possible should be known of them. Although this may sound paradoxical, it is a good thing that humanity should know so little of Homer, for example, since it has not been possible for his image to be distorted by the learned as has been done in the case of other personalities. So will it be—we may well long for this—with Goethe when once he has become as unknown a personality as Homer is today. Man's soul then can look out into the external world at these personalities, and see what they did there. Then he may himself take the first steps in initiation and become able to turn his gaze on the great figures of initiation such as Buddha or Zarathustra. He may be able to remember what Buddha or Zarathustra was to him in the world of the senses, what sort of impression he there received of these human individualities. Then, when some degree of spiritual light has dawned for him through initiation, he may ask, “How does Buddha now appear to me, and how Zarathustra?” And he will say, “I now have more knowledge of Buddha and Zarathustra. I know something I was not able to know in the world of the senses.” Such a man may then develop even further, until he comes to the stage when he will see better what these beings are as spiritual entities. One learns to know a Buddha, a Zarathustra, better the more one lives oneself into spiritual light until, when at last a certain limit is reached, it stops. That is one secret phenomenon, however, that has no need to be discussed further here. Suffice it to say that, as higher worlds are approached, further knowledge may come to a stop. This is the case as regards all initiates whom we meet in world evolution.

Now the spiritual student, who has not advanced too far, can easily be mistaken in these matters. That, however, is not of much consequence. It may happen that some human individuality, who in bygone ages stood high as a spiritual seer, on being reincarnated later, seems to have descended from his former spiritual heights. But the truth is simply that there are certain connections in human evolution where those who have already been initiates, are reincarnated as non-initiates because time conditions call for them to accomplish certain deeds for which their initiation, latent during one or more incarnations, may work in some special way. Mistakes may easily arise about such individualities as they appear to us here or there making their way in external life, and quite wrong ideas may be formed about them. But in the course of progress these mistakes have gradually to be corrected. On the whole, therefore, it is a fact that man's relation to the initiates is such that he learns to know them better as he himself ascends toward the light of the spirit.

In the successive epochs of human evolution we find one remarkable phenomenon. I could give examples of what I have just told you of the confusing way in which initiates on reincarnating sometimes appear to have come down from their heights. You would probably be much surprised if I told you, for instance, in what way Dante was reincarnated in the nineteenth century. But it is not my task here to discuss further this result of my own investigation and what was established for me. Rather have I to bring forward with strong proof the things known to everyone conversant with occultism, letting everything else recede into the background and stating nothing that is not generally recognised where bona fide occultism is upheld.

Now another remarkable phenomenon appears to us that can best be expressed by saying that we meet with a Being regarding Whom it would be senseless to say that He was initiated like other initiates. While through Him the principle of initiation stands before us in the world objectively and is there, yet it would be meaningless to speak of this Individuality as having been initiated on earth like other initiates in the course of human evolution. I have often touched on this fact. A certain degree of misconception has arisen by understanding this fact as originating in specifically Christian prejudice. In reality it is not any kind of Christian prejudice, but should be stated as the objective result of occult research. This Individuality Who was not initiated like other initiates, of Whom it would be quite meaningless to speak as having gone through initiation like others, is Christ Jesus Himself. Let us again emphasise that, just as it is impossible to understand a scale if it is said that it should be suspended from two points instead of one since the one point constitutes its very nature—just as it would be impossible for a competent mechanic to maintain that a scale should be suspended from two or more points, it would be equally impossible for any genuine occultist to maintain that our earth evolution could have more than one fulcrum, more than one centre of stability. I have said that this is an objective result of occult research that may be recognised by anyone, be he Buddhist or Moslem.

Anyone who has made certain progress in occult development learns to know the initiates insofar as they are great personalities or have done great deeds. He learns to know them in the spiritual worlds as he ascends toward initiation, and the higher he rises the better he learns to know them. Let us take the example of a man who possibly had no opportunity in his earthly life to learn to know the Buddha and had never concerned himself about him. I know people who have entered deeply into the whole life of the occident without having any idea of the Buddha. It might be said of them that in their bodily life in the physical world they never had anything to do with him. Or take someone who in his earthly life has never interested himself in the great leaders of the Chinese religion. Imagine men of this kind entering the super-physical worlds through initiation or, as in some of the cases I know, entering these worlds for the first time after physical death. They can then become acquainted with Buddha, Moses and Zarathustra because they can meet them as spiritual beings and gain a real knowledge of them. If they want to gain knowledge of these personalities, the fact that they had no opportunity to do so on earth is no hindrance. But it is quite different in the case of Christ. I beg you to receive this as an occult fact. Suppose a man had never in any of his incarnations established a relation with the Christ Being. That is a hindrance to him when, in order to find Christ in higher worlds, he is using his perceptive faculties in an ultra-physical world, for Christ cannot then appear to him in His true form. It is on earth that it is essential to prepare for the vision and recognition of the Christ Being in higher worlds. This is the occult difference in the relation of man to other initiates. The Christ event is such that something specific becomes related to the actual physical evolution of the earth in its most important phase, radiates down into the earth's physical evolution and forms its centre of gravity.

Now let us assume that the beings who live out their lives as human souls did not at first pay any attention to the earth. It might be that something happened in the course of the world to make these souls say, “We will take no notice of the earth; why should we incarnate down there?” This is, of course, impossible but let us assume it for a moment.

Then, insofar as what belongs to the earth is spiritual, these human souls would be able to experience it in the spiritual worlds, and all the great, sublime principles that were active in the initiates would there be visible to them. Were such a soul in the higher worlds to put the question to cosmic evolution, “Of all the beings in the higher worlds I want to know the Christ, to learn to understand His world mission and His essential task,” then the answer would have to be, “If you would know the Being Who is for us the Christ, then you must incarnate on earth. You must in some way participate in the Mystery of Golgotha in order to enter into relation with the Christ Being.”

The Christ Mystery had to take place on earth in accordance with cosmic law. The earth is the stage where, in accordance with cosmic law, the Mystery of Golgotha has had to be enacted, and where the essential foundation has had to be laid for an understanding of the Christ. The understanding of the Christ that man gains on earth is a preparation, on a different scale to any other preparation that takes place on earth, for any vision and knowledge of this Being in the higher worlds. Therefore, in the Christ Being the principle of initiation was lived out in quite a different way from that of other initiates. They experienced a super-sensible world, indeed, sometimes profoundly, and gave the various impulses out of that world into the course of human evolution. But when they had experience of the higher worlds, when they were within them, they were out of their physical bodies. Though it did not require much effort on the part of high initiates to leave the physical body, though but a small step was necessary to issue from it into the fullness of spiritual facts, yet it is true that this transition from the physical body to the higher bodies has to be made. In the Christ Jesus we have the distinctive phenomenon that, in reality, in accordance with the principle of initiation—in accordance, that is, with what man needs in order to bring about initiation—He never, during the whole three years He was living on earth, deliberately left the physical body as is done in initiation. He always remained within it. All that He brought into life and gave to the world during those three years He gave through His physical body. The other initiates gave what they had to give to mankind through their super-physical bodies. In Christ we have the one and only individuality Who has given all that He gave, all that He said, all that went out from Him into human evolution, through His physical body and never indirectly through the higher bodies.

In ordinary consciousness this is experienced in such a way that the sense of it can be summed up by saying that in Christ we have a phenomenon that can be understood by the most primitive consciousness that anyone possesses through the body by means of which we speak in everyday life. Hence, the intimate, brotherly union with the Christ Individuality, the possibility of understanding the Christ Individuality without the aid of education, simply by means of original primitive human feeling; hence, the necessity for working up to a higher form of comprehension, if one wishes to understand the other initiates. Thus what I have often emphasised in these last ten years is true. In Christ we have a Being Whom the simplest mind can understand, although anyone who has raised himself to this higher comprehension will understand Him better. In Christ Jesus all that can be connected with a human body was present, spiritualising the human body to the greatest possible extent, and working in the human body through Christ Jesus. The other initiates were not able to be so fully active while giving forth what was spiritual because they had always to go out of their physical body and return to it later in order to reveal what they had retained of the super-sensible world. Christ, however, always had to live everything out in the physical world through the physical body.

Such things must be taken into consideration if we would go into the true connections. Everything else is empty talk, as for instance, when it is discussed whether Christ or the other initiates stand the higher. Nothing is gained by such classification; that is quite beside the mark. The essential thing is to look into the connection between the beings. It is a matter of personal preference whether the founder of one religion is deemed “higher” than another. That will not do much harm; men are always subject to such little weaknesses. The important thing is to realise wherein consists the actual distinction between the position of Christ and that of the other initiates in the world. We may then calmly allow people to say, “I consider this or that individuality the higher on account of what he did.” When the difference I have described is understood, the distinction will also be understood between the impulses that have come into the world through the various initiates.

During my last visit here I spoke about man's life between death and rebirth and how that life is connected with the great realm of the cosmos. I wanted to show how the path traversed by the human being between death and a new birth actually leads through the cosmic spheres. Let us now briefly recapitulate what was said then.

The first period after a man's death is filled with experiences connected in some way with his recent life on earth. He is emerging from, growing away from, his last earthly life, and during the first period after death the emotions, passions and feelings that affected his astral body all continue to exist. Because during physical incarnation man is conscious of these feelings only when he is actually within his physical body, it is natural that his experiences of all these forces in the astral body is essentially different when he is passing through the region of existence between death and a new birth. In normal cases, although there are many exceptions, a sense of deprivation is present during the first period after death. This is due to the fact that man must live through the experiences in his astral body without having a physical body at his disposal. He still longs for his physical body, and in normal cases this longing holds him back in the sphere of the earth for a longer or shorter period. Life in kamaloca takes its course in the sphere between the earth and the orbit of the moon, but experiences in kamaloca that are of essential significance take place in a realm nearer the earth than, let us say, the orbit of the moon.

Souls who have unfolded only few feelings and sentiments transcending the affairs of earthly life remain bound to the earth sphere by their own cravings for a considerable time. Even outwardly it is easy to understand that a man who for a whole lifetime has cultivated only such feelings as can be satisfied by means of bodily organs and earthly conditions can but remain bound to the earth sphere for a certain time. Impulses and desires quite different from those ordinarily imagined can also cause a soul to remain bound to the earth sphere. Ambitious people, for instance, who cultivate an inordinate longing for certain things within earthly conditions and who depend on the appreciation of their fellow men, thereby develop an emotional disturbance in their astral body that will result in their being bound to the earth sphere for a longer time after death. There are many reasons for which human souls are held back in the earth sphere. By far the greater majority of communications from the spirit world made by mediums stem from such souls and consist essentially of what they are striving to cast off.

Although the motives binding these souls to the earth are mostly ignoble, it need not invariably be so. It may also be due to anxiety for those who have been left behind on earth. Concern for friends, relatives and children may also act as a kind of gravity that holds souls back in the earth sphere. It is important to pay attention to this because by taking it into account we can also help the dead. If, for instance, we realize that the departed soul feels anxiety for a living person—and much can come to our knowledge in this respect—it will help the dead person in his further development to relieve him of this anxiety. We ease the life of someone who has died by relieving him, for example, of anxiety about a child whom he has left behind unprovided for. By doing something for the child, we relieve the dead person of anxiety, and this is a true service of love. Let us picture such a situation. The dead person has not available the means to rid himself of anxiety. From his realm he may be unable to do anything that would ease the circumstances of a child, a relative or a friend. He is often condemned—and in many cases this weighs heavily upon the seer—to bear the anxiety until the situation of the one left behind improves of itself or by circumstances. Therefore, if we do something to better the situation we will have performed a real deed of love for the dead one.

It has frequently been observed that a person who had planned to do something definite in life died and then continued to cling to the plan after his death. We help him if we ourselves attempt to do what he would have liked to do. These situations are not difficult to grasp. We should take account of them because they tally with clairvoyant observation.

There are many other facts that may keep a soul in the etheric sphere of the earth. Eventually he grows beyond this sphere. This process has already partly been described. Our concepts must be recast if we wish to gain an understanding of the life between death and rebirth. It is not really incongruous to speak about the dead in words taken from the conditions of earthly existence because our language is adapted to these conditions. Although what can be expressed in words about life after death tallies only in a pictorial sense, it need not necessarily be incorrect.

Descriptions are never quite accurate that convey the idea that the dead are confined to a definite place like a being who is living in a physical body. What is experienced both after death and in initiation is that one is emerging from the body and one's whole soul-being is expanding. When we follow a soul who has reached the Moon sphere as we call it, the “body” denotes the expansion of the range of experience. In actual fact the human being grows, in a spiritual sense, to gigantic dimensions. He grows out into the spheres, but the spheres of the dead are not separate from each other as in the case of men on earth. They are spatially intermingled. A sense of separateness arises because consciousness is separate. Beings may be completely intermingled without knowing anything of one another.

The feeling of either isolation or community after death of which I spoke during my last visit is connected with the interrelationships of consciousness. It is not as if a dead person were on some isolated island in a spatial sense. He pervades the other being of whose existence he is totally unaware although they occupy the same space.

Let us now consider what comes about mainly when the period of kamaloca is over. When an individual enters upon his devachanic existence after passing through the Moon sphere, kamaloca is not yet entirely at an end. This does not preclude the fact that it is within the Moon sphere that adjustments take place that are of significance not only as kamaloca experiences, but also for the later life of the individual when he again enters existence through birth. We can characterize in the following way what is added to the kamaloca experiences. A man may be so active in life that he brings all his talents to expression. But there are many men of whom we have to say, when we observe them with the eyes of the soul, that according to their faculties and talents they could have achieved in life something quite different from what they have in fact achieved. Such people have lagged behind their talents.

Something else comes into consideration. There are people who nurture a great number of intentions in the course of their life. It need not be a question of talent, but of intentions connected either with trivial or important aims. How much in life merely remains at the stage of intention without being fulfilled!

There are things in this category that need not be considered blameworthy. In order to show how significant such things may be I will mention an instance already known to some friends. Goethe embarked in his Pandora upon a poetical work and at a certain point he came to a standstill. I once explained what happened to Goethe when writing Pandora in the following way. The very greatness that had conceived the plan of the poem prevented him from completing the work. He was incapable of unfolding the power whereby the plan could have turned into reality. It was not because of shortcomings but in a sense because of his greatness that Goethe was prevented from completing Pandora. This is the case with some of his other works, too. He left them unfinished. The fragment of Pandora shows that Goethe made such considerable artistic demands upon himself that his powers, even in respect of the outer form of the poem, were simply not able to carry out the entire mighty plan with the same ease as in the fragment with which he was successful. This is obviously an example of an unfulfilled intention.

Therefore, on the one hand, a man may lag behind his talents owing to laziness or to defects in character or intellect, but the other possibility is that he may not be able to carry out his intentions in small or important matters. Now there is something great in a poet who does not complete a work such as Pandora, but every imperfection in man is inscribed by him into the Akasha Chronicle in the Moon sphere, and thus an abundance of shortcomings and imperfections come before the eye of the seer in the realm between Earth and Moon. Human imperfections, be they noble or no, are faithfully recorded there. Instances can be found in which, through physical health, through a bodily constitution, providing a good foundation for intellectual gifts, a man would have been capable of achieving certain things, but failed to do so. What he could have become but had not become when he passed through the gate of death—this is inscribed in the Akasha Chronicle.

Do not imagine that the end of Pandora is in some way inscribed in the Moon sphere. What is inscribed has to do with Goethe's astral body, namely, that he had conceived a great, far-reaching plan and only fulfilled a part of it. All such things, including trivial matters, are inscribed between the spheres of Earth and Moon. A person who forms a resolution but has not carried it out before his death, inscribes the fact of non-fulfillment in this sphere. A fairly accurate characterization can be given of what is disclosed to the eye of seership in this realm. A promise that has not been kept, for example, is not inscribed until later, actually not until the Mercury sphere is reached. An unfulfilled resolution, however, is inscribed in the Moon sphere. Anything that affects not only ourselves but also others is not immediately inscribed in the Moon sphere, but only later. Anything that affects us as individuals, that keeps us behind our proper stage of evolution and thus denotes imperfection in our personal development, is inscribed in the Moon sphere.

It is important to realize that our imperfections, especially those that need not have been inevitable, are inscribed in the Moon sphere.

It should not be thought that in all circumstances such an inscription is a dreadful thing. In a certain sense it can be of the greatest value and significance. We will speak in a moment of the meaning and purpose of these inscriptions in the Akasha Chronicle. First it must be emphasized that as the person expands into other spheres, all his imperfections are there inscribed. He expands from the Moon sphere into the Mercury sphere; I am speaking entirely from the aspect of occultism, not from that of ordinary astronomy. Something is inscribed by him in all the spheres, in the Mercury sphere, the Venus sphere, the Sun sphere, the Mars sphere, the Jupiter sphere, the Saturn sphere and even beyond.

Most inscriptions, however, are made within the Sun sphere, for as we heard in the last lecture, outside the Sun sphere a man mainly has to adjust matters that are not just left to his own individual discretion.

Thus after having cast away more or less completely what still draws him to the earth, man journeys through the planetary spheres and even beyond them. The contact thus established with the corresponding forces provides what he needs in his evolution between death and a new birth. When I spoke in the last lecture of man coming into contact with the higher hierarchies and receiving the gifts they bestow, that was the same as saying that his being expands into the cosmos. When the expansion has been completed he contracts again until he has become minute enough to unite as a spirit-seed with what comes from the parents. This is indeed a wonderful mystery. When the human being passes through the gate of death he himself becomes an ever-expanding sphere. His potentialities of soul and spirit expand. He becomes a gigantic being and then again contracts. What we have within us has in fact contracted from the planetary universe. Quite literally we bear within us what we have lived through in a planetary world.

When I was here last I said certain things about the passage through the Mercury sphere, the Venus sphere and the Sun sphere. Today I wish to speak about certain aspects of the passage through the Mars sphere. When a man passes from the Sun sphere into the Mars sphere, the conditions of existence into which he enters are quite different in our present age from what they were a comparatively short time ago. To the eyes of the seer it is quite evident that there was good reason for the statements, originating from the clairvoyance once possessed by humanity, about the several bodies composing the planetary system. It was entirely in keeping with the facts that Mars was considered to be the member of our planetary system connected with all warlike, aggressive elements in the evolution of humanity. The fantastic theories advanced by physical astronomy today about a possible form of life on Mars are without foundation. The nature of the beings who may be called “Mars men,” if we wish to use such an expression, is altogether different from that of the men on earth, and no comparison is possible. Until the seventeenth century the character of the Mars beings had invariably been one of warlike aggressiveness. Belligerency, if one may use this word, was an inherent quality of the Mars “culture.” The basis of it was formed by the rivalries and clashes between souls perpetually battling with each other. As an individual was passing through the Mars sphere between death and rebirth, he came into contact with these forces of aggression and they made their way into his soul. If when he was born again his innate tendencies made him specially able to develop and give expression to these forces, it was to be attributed to his passage through the Mars sphere.

This subject is full of complications. On the earth we live among the beings of the three kingdoms of nature, and among men. By various means we come into contact with the souls who in their life after death still retain some connection with the earth but we also encounter beings who are utterly foreign to the earth. The more an initiate is able to widen his vision, the more souls are found who are strangers on the earth, and the more it is realized that wanderers are passing through the earth sphere. They are beings who are not connected with earthly life in the normal way. This is no different for us as men of earth than it is for the moon dwellers through whose sphere of life we also pass between death and a new birth. When we are passing through the Mars sphere, for example, we are ghosts, specters, for the Mars dwellers. We pass through their sphere as strangers, as alien beings. But the Mars beings, too, at a certain stage of their existence, are condemned to pass through our earth sphere and one who possesses certain initiate faculties encounters them when conditions are favorable.

Beings of our planetary system are continually streaming past each other. While we are living on earth, often imagining that we are surrounded only by the beings of the different kingdoms of nature, there are itinerants from all the other planets in our environment. During a certain period between death and a new birth we, too, are itinerants among the other planetary “men,” if one might speak in this way. We have to develop in our lives on earth the essentials of our particular mission in the present epoch of cosmic existence. Other beings are allotted to the other planetary worlds, and between death and rebirth we must contact these worlds, too. Therefore, when reference is made to one region or another of life in Devachan, it is actually the case, although it is not expressly stated, that the happenings are taking place in some sphere of our planetary system. This should be borne in mind. Thus at a certain time in life between death and a new birth we pass through the Mars sphere.

Just as the process of the earth evolution is a process of descent until the time of the Mystery of Golgotha, and of ascent from then onwards, so also do the other planets undergo an evolution in their own way. From the year 33 A.D. the date is approximately correct, the earth entered upon an ascending process of evolution. That year was the pivotal point in the earth's evolution. On Mars the pivotal point was at the beginning of the seventeenth century. Until then, the evolution of conditions on Mars had been a process of descent and from that time onwards a process of ascent has occurred because an event of the greatest significance for that planet then took place.

In connection with earth evolution we know of the remarkable personage Gautama Buddha. He was a Bodhisattva until in the twenty-ninth year of his life he rose to the rank of Buddhahood and was then destined never to be incarnated again in a physical body on earth. From other lectures you will have heard, however, that later on the Buddha still worked into the earth sphere from the spiritual world. He sent his forces into the astral body of Jesus child of the Gospel of St. Luke. But in another way, too, he influenced earthly life without incarnating into a physical body. In the seventh and eighth centuries there was a mystery school in the southeast of Europe for those who at that time were endowed with some degree of seership. The teachers in that school were not only individualities in physical incarnation but there were also those who work from spiritual heights only as far as the etheric body. It is possible for more highly developed men to receive instruction from individualities who no longer, or never, descend into a physical body. The Buddha himself was a teacher in the mystery school. Among his pupils at that time was the personality who was born later on in his next incarnation as Francis of Assisi. Many of the qualities so impressively displayed in that later life are to be traced to the fact that Francis of Assisi had been a pupil of Buddha.

Here we see how the Buddha continued to work from spiritual heights into the earth sphere after the Mystery of Golgotha, and how he was connected with the life of man between birth and death.

Then, in the seventeenth century, the Buddha withdrew from earthly existence and accomplished for Mars a deed that, although not of the magnitude of the Mystery of Golgotha, nevertheless resembled it and corresponded on Mars to the Mystery of Golgotha on earth. At the beginning of the seventeenth century the Buddha became the redeemer, the savior of Mars. He was the individuality whose mission it was to inculcate peace and harmony into the aggressive nature of Mars. Since then the Buddha impulse is to be found on Mars, as the Christ impulse is to be found on the earth since the Mystery of Golgotha.

The destiny of the Buddha on Mars was not death as in the Mystery of Golgotha. Yet in a certain respect, it, too, was a kind of crucifixion inasmuch as this wonderful individuality, who in keeping with his life on earth radiated universal peace and love, was transferred into the midst of what was completely alien to him, into the aggressive, warlike element on Mars. It was Buddha's mission to exercise a pacifying influence on Mars. For the gaze of seership there is something tremendously impressive in the picture of two collateral events. The Buddha had risen to the highest point attainable in his earthly existence, to the rank of Buddhahood, and had lived on earth as the Buddha for fifty years. Then in his eightieth year, on October 13, 483 B.C, on a glorious moonlit night, he breathed out his being into the silvery radiance glimmering over the earth. This event, which even outwardly seems to be a manifestation of the breath of peace emanating from the Buddha, bears witness to the fact that he had attained the zenith of development within his earthly existence. It is deeply impressive to contemplate his wonderful happening in connection with that moment at the beginning of the seventeenth century when, with all his abounding powers of peace and love, the Buddha went to Mars in order that those powers might stream from him into the aggressiveness prevailing there to gradually inaugurate the process of Mars' ascending evolution.

When a soul passed through the Mars sphere in times before the Buddha Mystery, it was endowed primarily with forces of aggressiveness. Since the Buddha Mystery a soul undergoes essentially different experiences if it is fitted by nature to gain something from the Mars forces. To avoid any misunderstanding it must be emphasized that as little as the whole earth today is already Christianized, as little has Mars become entirely a planet of peace. That process will still take a long time so that if a soul has any aptitude for receiving elements of aggressiveness there is still ample opportunity for it. Nevertheless, we must not lose sight, spiritually, of the event of which we have spoken. The more deeply the earth enters into a phase of materialism, the less will anyone who really understands the evolutionary process admit that it would be natural for a man in his life between birth and death to follow Buddha in the way that men followed him in pre-Christian times. The development of natures such as that of Francis of Assisi will gradually become less and less possible on earth, less and less suitable for external civilization. Nevertheless, between death and rebirth the soul is able to pass through this experience. Grotesque as it may seem, yet it corresponds to the facts, for a certain period between death and a new birth, during the passage through the Mars sphere, every human soul has the opportunity of being a Franciscan or a Buddhist and of receiving all the forces that can flow from feeling and experience of this kind. The passage through the Mars sphere can therefore be of great importance for the human soul. Man, however, inscribes his perfections and imperfections into whatever sphere he enters according to their affinity with the characteristic qualities of that sphere.

Between death and rebirth our perfections and imperfections are faithfully recorded in the Akasha Chronicle. Certain attributes are inscribed in the Moon sphere, others in the Venus sphere, others in the Mars sphere, others in the Mercury sphere, others in the Jupiter sphere, and so on. When we are returning to an incarnation in a physical body and our being is slowly contracting, we encounter everything that was inscribed on the outward journey. In this way our karma is prepared. On the path of return we can inscribe into our own being the record of an imperfection we ourselves first inscribed into the Akasha Chronicle. Then we arrive on the earth. Because there is within us everything we inscribed into our being on the return journey, and we are obliged to inscribe a great deal even if not everything, because of this our karma unfolds. Up above, however, everything still remains inscribed.

Now these inscriptions work together in a remarkable way. They are engraved into the spheres, into the Moon sphere, Venus sphere, and so on. These spheres are involved in certain movements so that the following may happen. Let us say that a man has inscribed one of his imperfections into the Moon sphere. While passing through the Mars sphere he has inscribed there a quality of his character through the fact that he acquired in that sphere a certain element of aggressiveness that was not previously in him. Now on the return journey he passes through the Mars sphere again and comes back to the earth. He lives on the earth and has received into his karma what he has inscribed in the Mars sphere but at the same time it stands recorded above him. Up there is Mars, in a certain relationship to the Moon. (The outer planets indicate the relative positions of the spheres.) Because Mars stands in a certain relationship to the Moon, the inscription of the aggressive element and the man's imperfections are, as it were, in the same constellation. The consequence is that when the one planet stands behind the other they work in conjunction. This is the time when the individual in question will tackle his imperfections with the aggressive quality acquired from Mars. So the position of the planets really does indicate what the man himself has first inscribed into these spheres.

When in astrology we ascertain the positions of the planets and also their relative positions to those of the fixed stars, this gives some indication of what we ourselves have inscribed. The outer planets are in this case a less important factor. What actually has an effect upon us is what we ourselves have inscribed in the several spheres. Here is the real reason why the planetary constellations have an effect upon man's nature. It is because he actually passes through the several planetary spheres. When the Moon stands in a certain relationship to Mars, and to some fixed star, this constellation works as a whole. That is to say, the Mars quality, Moon and fixed star work in conjunction upon the man and bring about what this combined influence is able to achieve.

So it is really the moral inheritance deposited by us between death and rebirth that appears again in a new life as a stellar constellation in our karma. That is the deeper basis of the connection between the stellar constellation and man's karma. Thus if we study the life of a man between death and a new birth we perceive how significantly he is connected with the whole cosmos.

An element of necessity enters into a man's connection with the realms lying beyond the Sun sphere. Let us consider the Saturn sphere in particular. If during his present earth life a man has made efforts to master the concepts of spiritual science, the passage through the Saturn sphere is of special significance for his next life. It is in this sphere that the conditions are created that enable him to transmute the forces acquired through the knowledge of spiritual science or anthroposophy into forces that elaborate his bodily constitution in such a way that in his coming life he has a natural inclination towards the spiritual. A human being may grow up today and be educated as a materialist, Protestant or Catholic. Spiritual science approaches him. He is receptive to it and does not reject it. He inwardly accepts it. He now passes through the gate of death. He enters the Saturn sphere. In passing through it, he absorbs the forces that make him in his next life a spiritual man, who shows even as a child an inclination to the spiritual.

It is the function of every sphere through which we pass between death and rebirth to transform what our souls have assimilated during an incarnation into forces that can then become bodily forces and endow us with certain faculties. Yesterday I could only go as far as is possible in a public lecture when I said that the true Christian impulses were already in Raphael when he was born. This must not be taken to imply that Raphael brought with him some definite Christian concepts or ideas. I have said impulses, not concepts. What has been taken into the conceptual life in one incarnation is united with the human being in quite a different form. It appears as impulses or forces. The power that enabled Raphael to create those delicate, wonderful figures of Christianity in his paintings came from his earlier incarnations. We are justified in speaking of him as a “born Christian.” Most of you know that Raphael had been incarnated previously as John the Baptist, and it was then that the impulses that appeared in the Raphael existence as inborn Christian impulses had penetrated into his soul.

It must always be emphasized that conjectures and comparisons may lead far off the mark when speaking about successive incarnations. To the eyes of seership they present themselves in such a way that in most cases one would not take one life to be the cause of the next. In order that something assimilated in the life of the soul in one incarnation may be able to unfold forces in the next incarnation that work upon the bodily foundation of talents, we must pass through the period from death to rebirth. On earth and with terrestrial forces it is impossible to transform what our souls have experienced in earthly life into forces capable of working upon the bodily constitution itself. Man in his totality is not an earth being, and his physical form would have a grotesque appearance according to modern ideas if only those forces present in the earth sphere could be applied to his bodily development.

When an individual comes into existence through birth he must bear within him the forces of the cosmos, and these forces must continue to work within him if he is to assume human form. Forces that build up and give shape to such forms cannot be found within the earth sphere. This must be borne in mind. Thus in what he is man bears the image of the cosmos in himself, not merely that of the earth. It is a sin against the true nature of man to trace his source and origin to earthly forces, and to study only what can be observed externally in the kingdoms of the earth through natural science. Nor should we ignore the fact that everything a man receives from the earth is dominated by what he brings with him from those super-earthly spheres through which he passes between death and rebirth. Within these several spheres he becomes a servant of one or the other of the higher hierarchies.

What is inscribed in the Akasha Chronicle between the earth and the moon is of special importance because it is there that among other things all imperfections are recorded. It should be realized that the inscribing of these imperfections is governed by the view that every record there is of significance for the individual's own evolution, either furthering or hindering his progress. Because it is there inscribed in the Akasha Chronicle between earth and moon, it also becomes significant for the evolution of the earth as a whole. The imperfections of really great men are also recorded in that sphere. One example of tremendous interest for clairvoyant observation is Leonardo da Vinci. He is a spirit of greatness and universality equaled by few others on earth, but compared with what he intended, his actual achievements in the external world in many respects remained incomplete. As a matter of fact, no man of similar eminence left as much uncompleted as Leonardo da Vinci. The consequence of this was that a colossal amount was inscribed by him in the Moon sphere, so much indeed that one is often bound to exclaim, “How could all that is inscribed there possibly have reached perfection on the earth!”

At this point I want to tell you of something that seemed to me quite significant when I was studying Leonardo da Vinci. I was to give a lecture about him in Berlin and a particular observation made in connection with him seemed to be extremely important. It fills one with sadness today to see on the wall of the Church of Santa Maria della Grazie in Milan the rapidly disappearing colors that now convey no more than a faint shadow of what the picture once was. If we remember that Leonardo took sixteen years to paint this picture, and think of how he painted it, we gain a definite impression. It is known that he would often go away for a long time. Then he would return to the picture, sit in front of it or many hours, make a few strokes with the brush and go off again. It is also known that many times he felt unable to express what he wished in the painting and suffered terrible fits of depression on this account. Now it happened that a new prior was appointed to the monastery at a time when Leonardo had already been working at the picture for many years. This prior was a pedantic and strict disciplinarian with little understanding of art. He asked impatiently why the painter could not finish the picture, reproached him for it and also complained to Duke Ludovico. The Duke repeated the complaint to Leonardo and he answered, “I do not know whether I shall ever be able to complete this picture. I have prototypes in life for all the figures except those of Judas and Christ. For them I have no models, although in the case of Judas, if no model turns up I can always take the prior. But for the Christ I have no prototype.” That, however, is digressing.

What I want to say is that when one looks today at the figure of Judas in the picture that has almost completely faded, a shadow is to be seen on this figure, a shadow that cannot be explained in any way, either by the instreaming light or by anything else. Occult investigation finds that the painting was never as Leonardo da Vinci really wanted it to be. With the exception of the figures of Judas and the Christ he wanted to portray everything through light and shadow, but Judas was to be portrayed in such a way as to give the impression that darkness dominated the countenance from within. This was not intended to be conveyed by external contrasts of light and shadows. In the figure of Christ the impression was to be that the light on His countenance was shining from within, radiating outwards from within. But at this point disharmony beset Leonardo's inner life, and the effect he desired was never produced. This affords a clue when one is observing the many remaining inscriptions made by Leonardo in the Moon sphere. It is an example of something that could not be brought to fulfillment in the earth sphere.

When the period following that of Leonardo da Vinci is investigated, it is found that Leonardo continued to work through a number of those who lived after him. Even externally there can be found in Leonardo's writings things that later on were demonstrated by scientists and also by artists. In fact, the whole subsequent period was under his influence. It is then discovered that the inscribed imperfections worked as inspirations into the souls of Leonardo's successors, into the souls of men who lived after him.

The imperfections of an earlier epoch are still more important for the following epoch than its perfections. The perfections are there to be studied, but what has been elaborated to a certain degree of perfection on the earth has, as it were, reached an end, has come to a conclusion in evolution. What has not been perfected is the seed of the following divine evolutionary process. Here we come to a remarkable, magnificent paradox. The greatest blessing for a subsequent period is the fruitful imperfection, the fruitful, justifiable imperfection of an earlier period. What has been perfected in an earlier epoch is there to be enjoyed. Imperfection, however, imperfection originating in great men whose influences have remained for posterity, helps to promote creative activity in the following period. Hence, there is obviously tremendous wisdom in the fact that imperfections remain in the neighborhood of the earth, inscribed in the records of the Akasha Chronicle between earth and moon.

This brings us to the point where we can begin to understand the principle that perfection signifies for the different epochs the end of a stream of evolution, and imperfection, the beginning of an evolutionary stream. For imperfection in this sense men should actually be thankful to the gods.

What is the purpose of studies such as are contained in this lecture? The purpose is to make man's connection with the macrocosm more and more comprehensible, to show how men bear the macrocosm compressed within them and also how they can be related to their spiritual environment. Realization of what these things mean can then be transformed into a feeling that pervades a man in such a way that he combines with this knowledge a concept of his dignity that does not make him arrogant, but fills him with a sense of responsibility, prompts him to believe not that he may squander his powers, but that he must use them.

It must, of course, be emphasized that it would be futile to say, “I had better leave imperfect such faculties as I possess.” Nothing whatever could be gained by such an attitude! If a man were deliberately to ignore his imperfections, he would, it is true, inscribe them as described, but they would have no light nor would they be capable of having any effect. Only those imperfections that are inscribed because they were due to necessity and not to result of laziness can work in the way that has been described.

I have already spoken of the different states of consciousness which can be developed out of the forces of the human soul. Initiation-knowledge is dependent upon the fact that our knowledge of the world stems from these different states of consciousness.

Today we propose to ascertain how man's relationship to the world is determined by these different states of consciousness. First of all, let us recall that a single level of consciousness, that of daily waking consciousness, suffices to meet the needs of everyday existence. In our present epoch man has the possibility of developing two further states of consciousness in addition to his normal waking consciousness, but initially they cannot serve as valid criteria for immediate purposes of knowledge.

The one is the state of dream consciousness in which man experiences reminiscences of his daily life or faint intimations of the life of the spirit. But in ordinary dream life these reminiscences and intimations are so distorted, so commingled with uncorrelated, grotesque images and symbols that nothing can be learnt from them.

If, with the aid of Initiation-knowledge, we wish to know what realm man inhabits when he dreams, the answer would be somewhat as follows: in normal life man possesses a physical body, the body which is perceptible .to the senses and which is an object of scientific study. This is the first member of man's constitution, the member which everyone imagines he understands, but which in effect, as we shall see later, he understands least of all today.

The second member is the etheric body which is described in more detail in my publications, especially in my book Theosophy. The etheric body or body of formative forces is a delicate organization, imperceptible to ordinary sight. It can be perceived only when man has developed the first state of consciousness which is able to accompany the dead in the first years after death. This etheric body is more intimately linked with the Cosmos than the physical body whose whole organization is more independent.

The third member of man's constitution—it seems best to adhere to the old terminology—is called the astral body. This is an organization that is imperceptible to the senses; neither can it be perceived in the same way as the etheric body. If we were to try to perceive the astral body with the cognitive faculty by means of which we perceive the external world today or with the insights of the next higher consciousness that is in touch with the dead, we should see nothing but a void, a vacuum, where the astral body is located.

To sum up: man possesses a physical body that is perceptible to the senses; an etheric body perceptible to Imagination by virtue of the forces that can be developed through the practice of concentration and meditation in the manner already indicated. But if we try to perceive the astral body with the aid of these forces, we meet with a void, a spatial vacuum. This void is filled with content only when we attain the emptied consciousness which I have described, when we can confront the world in full waking consciousness in such a way that, though sensory impressions are obliterated and thinking and memories are silenced, we remain none the less aware of its existence. We then know that in this void we have our first spiritual vehicle, the astral body of man.

A further member of the human organization is the Ego itself. We perceive the Ego only when the emptied consciousness is progressively developed.

When we dream, our physical and etheric bodies are detached from the astral body and Ego which are in the spiritual world, but we cannot perceive with the astral body and Ego if we possess only normal consciousness. We perceive external impressions of the world around because the physical body is endowed with eyes and ears. At the present stage of man's evolution we find that in ordinary life his astral body and Ego, unlike the physical body, are not endowed with eyes and ears. Thus, when he withdraws from his physical and etheric bodies in order to enter the dream-state, it is as if he had a physical body in the physical world bereft of eyes and ears, so that all around were dark and silent. But it was never intended that the astral body and the Ego should always remain without organs, without eyes and ears of the soul. Through spiritual training of which I have spoken in my books, it is possible to awaken these spiritual organs in the astral body and Ego and thus to see into the spiritual world through the insight born of Initiation. Then man withdraws from his physical and etheric bodies and perceives the spiritual, just as in his physical and etheric bodies he perceives the physical, and in a certain sense, the etheric as well. The man who achieves this insight then achieves Initiation.

Now what is the position of the ordinary dreamer? Try and imagine concretely the process of falling asleep. The physical and etheric bodies are left behind in the bed whilst the astral body and Ego slip out of the physical vehicle. At this moment the astral body is still vibrating in harmony with the physical and etheric bodies. The astral body has participated in all the inner activities of eyes and ears and of the will in the functioning of the physical and etheric bodies throughout the day. The astral body and the Ego have shared in all this. When they quit the body, the vibration continues. But the day experiences, as they continue to vibrate, come in contact with the surrounding spiritual world and there arises a chaotic, confused interplay between the activity of the external spiritual world and the continued vibrations of the astral body. The individual is caught up in all this and is aware of the confusion. All that he has brought with him has left its impact upon him, continues to vibrate and becomes the dream.

It is obvious that this will contribute little to the understanding of reality. What is the position of the Initiate? When he slips out of his physical and etheric bodies, he is able to obliterate the reminiscences and after-vibrations that still persist. He suppresses, therefore, all that proceeds from the physical and etheric bodies. Moreover through concentration, meditation and the development of emptied consciousness, the Initiate has been able to acquire eyes and ears of the soul. He does not now perceive what is happening within himself, but what is happening in the spiritual world outside him. In place of dreams he now begins to perceive the spiritual world. Dream consciousness is a chaotic counterpart of spiritual perception.

When the Initiate has first developed these inner astral organs, clairvoyance and clairaudience, he finds himself in a continual state of conflict and endeavours to suppress these reminiscences, these after-vibrations from the physical and etheric bodies. When he enters into the world of Imaginations, when he has an intuitive perception of the spiritual, he must fight a continual battle to prevent the dreams from asserting themselves. There is a continual interplay between that which seeks to dissolve into dreamlike fantasy and delude him, and that which represents the truth of the spiritual world.

Ultimately every aspirant becomes familiar with this conflict. He comes to realize that, at the moment he strives to enter consciously into the spiritual world, he experiences recurrent after-images of the physical world, disturbing images that intrude upon the true pictures of the spiritual world. Only through patience and persistence can he resolve this intense inner conflict.

Now if we are too easily satisfied when dream images flood our consciousness, we may readily dream ourselves into an illusory world instead of entering into a world of spiritual reality. The aspirant, in effect, must possess an exceedingly strong, intelligent inner control. Imagine what this demands of him. If we are to speak of spiritual investigation, or of methods for attaining to the spiritual world, we must draw attention to these things. If we wish to take the first steps towards an understanding of the spiritual world, we must show real enthusiasm for the task. Inner lethargy, inner indifference or indolence are obstacles in the path of its fulfilment. Our inner life must be active, lively and responsive. But there is a danger of losing ourselves in day-dreams, of spinning a web of illusion. We must be able, on the one hand, to soar into the empyrean on wings of fancy and, on the other hand, we must be able to temper this inner activity and responsiveness with prudence and sober judgment.

The Initiate must possess both these qualities. It is undesirable simply to indulge one's emotions; it is equally undesirable to submit to the dictates of the intellect and to rationalize everything. We must be able to strike a balance between these two extremes. We must be able to dream dreams and yet be able to keep our feet on Earth. As we enter into the spiritual world we must be able to participate in the dynamic world of creative imagination, but at the same time have firm control over ourselves. We must have the capacity to be a poet richly endowed with imagination, yet not succumb to its lures. We must be able, at any moment in our search for spiritual knowledge, to be fired by a creative impulse. We must be able to control the drift towards a world of fantasy and rely upon practical common sense. Then we shall not become victims of illusion, but experience spiritual reality.

This inner disposition of soul is of vital importance in true spiritual investigation. When we reflect upon the nature of dream consciousness and recognize that it conjures up chaotic images out of the spiritual world, we realize at the same time that, in order to acquire spiritual knowledge, the whole force of our personality must now enter into the psychic energy that otherwise persists in a dreamlike state. Then for the first time we begin to understand what ‘entering into the spiritual world’ implies. I said that dream consciousness conjures up the spiritual. This would appear to contradict the statement that the dream consciousness also conjures up pictures derived from the corporeal life. But the body is not only physical, it is wholly permeated with spirituality. When someone dreams that an attractive and tasty meal is set before him and he proceeds to consume it, though he has not a tithe of the cost of the meal in his pocket, then in the symbol of the meal he is presented with a picture of the real spiritual, astral content of the digestive organs. There is always a spiritual element in the dream despite the fact that the spirit has its seat in the corporeal. The dream always contains a spiritual element; but very often it is a spiritual element associated with the body. It is necessary to realize this fact. .

We must understand that when we dream of snakes, their coils are a symbol of the digestive organs or of the blood vessels in the head. We must penetrate into these secrets, for we can only arrive at an understanding of these subtle, intimate elements that must be developed in the soul when we undertake spiritual investigation through the science of Initiation and give the closest attention to these matters.

The third stage through which man passes in ordinary life is that of dreamless sleep. Let us recall this condition: the physical and etheric bodies lie in the bed; outside these bodies are the astral body and Ego-organization. The after-vibrations and reminiscences from the physical and etheric bodies have ceased. It is only in his Ego and astral body that man inhabits the spiritual world. But, having no organs, he cannot perceive anything. Darkness surrounds him; he is asleep. Dreamless sleep means that we live in the Ego and astral body and are unable to perceive the vast, majestic world around us. Take the case of a blind man. He has no visual perception of colours and forms. So far as these are concerned, he is asleep. Now picture a man living in his astral body and Ego, but without organs of perception. In relation to the spiritual he is asleep. Such is man's condition in dreamless sleep. The purpose of concentration and meditation is to develop spiritual eyes and ears in the astral body and Ego-organization. Then man begins to behold the spiritual plenitude around him. He perceives spiritually with that which in normal consciousness is lost in sleep and which he must rouse from its slumber through meditation and concentration. The otherwise uncoordinated elements must be integrated. Then he gazes into the spiritual world and shares in the life of the spiritual world in the same way as he normally shares in the life of the physical world through his eyes and ears. This is true Initiation knowledge. One cannot prepare a person for spiritual perception by external means; he must first learn to organize effectively his inner life which is normally so chaotic.

Now at all times in the history of humanity it was an accepted practice to prepare selected individuals for Initiation. This practice was interrupted to some extent during the epoch of extreme materialism, i.e. between the fifteenth century and today. During these centuries the real significance of Initiation was forgotten. Men hoped to satisfy their quest for knowledge without Initiation and so they gradually came to believe that only the physical world was their proper field of enquiry. But what is the physical world in reality? We shall not come to terms with it if we consider only its physical aspect. We only understand the physical world when we are able to apprehend the spirit that informs it. Mankind must recover this knowledge once again, for today we stand at the crossroads. The world presents a picture of disruption and increasing chaos. Yet we know that amidst this chaos, this welter of dark, obscuring passions that threaten to destroy everything, the intuitives are aware of the presence of spiritual powers who are actively striving to awaken in man a new spirituality. And preparation for Anthroposophy consists fundamentally in listening to this voice of the spirit that can still be heard amid the clamour of our materialistic age.

I said that in all ages men endeavoured to develop the human organization in such a way that they could perceive the spiritual world. Conditions varied according to the epoch. When we look back to ancient Chaldean times, or to the epoch of Brunetto Latini, we find that men were more loosely linked with their physical and etheric bodies than is the case today when we are firmly anchored in those bodies. And this is to be expected; it is the inevitable consequence of our education today. After all, how can we expect to communicate with spiritual beings when we are compelled in many cases to learn to read and write before the change of teeth? Angels and spiritual beings cannot read or write. Reading and writing have been developed in the course of human evolution in response to physical conditions. And if our whole being is orientated towards purely scientific investigation we shall obviously have difficulty in withdrawing from our physical and etheric bodies.

Our present age finds a certain satisfaction in ordering our entire cultural life in such a way that we cannot have any possibility of spiritual experience when we are separated from our physical and etheric bodies. I have no wish to inveigh against our contemporary culture, nor do I wish to criticize it. It is the inevitable expression of the epoch. I shall discuss the implications later; meanwhile we must accept things as they are.

In ancient times the astral body and Ego, even in waking consciousness, were much more loosely associated with the physical and etheric bodies than they are today. The Initiates, too, were dependent upon this loose association of the bodies that was natural to them. Indeed, in the remote past, nearly everyone could be initiated into the Mysteries. But it was only in the far distant times of the primordial Indian and old Persian cultures that everybody could be raised above his human station.

Then, in later epochs, the selection of candidates for Initiation was limited to those who had little difficulty in withdrawing from their physical and etheric bodies—men whose astral body and Ego enjoyed a relatively high degree of independence. Certain conditions were a prerequisite for Initiation. This in no way prevented every effort being made to bring the aspirant to the highest stage of Initiation commensurate with his potentialities. But beyond a certain point success depended upon whether the aspirant could attain to independence in his astral body and Ego easily or only with difficulty. And this was determined by his makeup and natural disposition. Since man is born into the world, he is inevitably dependent upon the world to a certain extent between birth and death.

The question now arises whether man today is subject to similar limitations when embarking on Initiation. To a certain extent that is so. Since I wish to give a full and clear account in these lectures of the true and false paths leading to the spiritual world, I should like to point out the difficulties in the way of Initiation today.

The man of ancient times was more dependent upon his natural endowments when he became an Initiate. Modern man also can be brought to the threshold of Initiation, in fact, through appropriate psychic training he can so fashion his astral body and Ego-organization that he is able to develop spiritual vision and perceive the spiritual world. But in order to complete and perfect this vision he is still dependent today on something else, something of extreme subtlety and delicacy. I must ask you not to come to any final conclusions about what I shall say today until you are familiar with the content of my next lectures. I can only proceed step by step.

In Initiation today man is dependent to a certain extent on age. Let us take the case of a man who is thirty-seven when he begins his Initiation and has good expectations of life. He begins to practise meditation, concentration or some other spiritual exercises, either under guidance, or independently, in accordance with some instruction manual. As a result of repeated meditation on some theme, he acquires, first of all, the capacity to look back over his life on Earth. His earthly life appears before his inward eye in the form of a uniform tableau. Just as in normal three dimensional vision objects are situated in Space—the front two rows of chairs and their occupants here, over there a table and behind it a wall; we see the whole in perspective in simultaneity—so at a certain level of Initiation we see into Time. One has the impression that the passage of Time is spatial. Now we see ourselves at the age of thirty-seven. We had certain experiences at thirty-six, at thirty-five and so on, back to the time of our birth. In retrospect we see a uniform tableau before us.

Now let us assume that at a certain stage of Initiation a man reviews his life in retrospect. At thirty-seven he will be able to look back into the period from birth to the age of seven approximately, the time of the change of teeth.

Then he will be able to look back into the period between the ages of seven and fourteen, up to the age of puberty. And then he is able to look back into the period between fourteen and twenty-one and the rest of his life up to his thirty-seventh year. He can survey the panorama of his life in spatiotemporal perspective, so to speak. If he can add to this perception the consciousness born of the emptied waking consciousness, a certain power of vision flashes through him. He acquires insight, but his insight assumes widely different forms. The experiences from birth to the age of seven, from the age of fourteen to twenty-one, and those of later years evoke different responses in him. Each life-period responds in its own way; each period has its own power of vision.

Now let us consider the man of sixty-three or sixty-four. He is able to look back over the later periods of his life. The period between the ages of twenty-one and forty-two appears relatively uniform. Then follows further differentiation. There are significant differences in his perceptions between the ages forty-two to forty-nine, forty-nine to fifty-six, fifty-six to sixty-three. All these periods are an integral part of his make-up. They represent the spiritual aspects of his life on Earth. If he develops this inward vision, he sees that his different insights are dependent upon the level of his being at a particular age. The first seven years of childhood awaken in him a different insight from that of the years between seven and fourteen. In the period of adolescence, from fourteen to twenty-one, it is again different; the years between twenty-one and forty-two bring further differentiation, to be followed in its turn by the somewhat differentiated powers of insight that belong to the later periods of life.

Let us assume that we have acquired the capacity to have memory-pictures of our life experiences and, in addition, have attained the insight derived from the emptied consciousness which has obliterated the memory-pictures. The forces of Inspiration now become operative, so that we no longer survey our life-periods through the physical eye, but through the spiritual eye, the new organ of vision. Through Inspiration we have reached a point when we no longer conjure up pictures of our life-periods with their separate happenings, but perceive them through spiritual eyes and ears. At one time we see clairvoyantly the life-period between seven and fourteen, at another clairaudiently the period between forty-nine and fifty-six, just as formerly we heard and perceived in the external world when we used our eyes and ears. In the world of Inspiration we make use of the power derived from the period between the ages of seven and fourteen and from the period between the forty-second and forty-ninth years. In this world the life periods become differentiated organs of cognition. Thus we are, to a certain extent, dependent upon our age for the range of our vision. At thirty-seven we are perfectly capable of speaking from first-hand experience of Initiation, but at the age of sixty-three we would speak with deeper knowledge, because, at that age, we have developed other organs. The life-periods create organs. Now let us assume that we propose to describe personalities such as Brunetto Latini or Alanus ab Insulis, not from information derived from books, but from clairvoyant knowledge. (These examples will be familiar to you because we have already spoken of them in the last few days.) If we try to describe them when we have reached the age of thirty-seven, we discover that we are in touch with them spiritually in the awakened consciousness of sleep. We can converse with them, metaphorically speaking, as we do with our fellowmen. And the strange thing is that when they discuss spiritual matters with others, they can only speak with them from their present level of wisdom and inner spirituality. Then we realize how very much we can learn from them. We must listen to them and accept in good faith what they have to teach.

Now you will realize that it is no light matter to stand in the presence of a personality such as Brunetto Latini in the spiritual world. But if we have made the necessary preparations we shall be able to determine whether we are victims of a dream delusion or in the presence of a spiritual reality. It is possible therefore to evaluate the communications we receive.

Suppose, then, at the age of thirty-seven we were to converse with Brunetto Latini in the spiritual world. This should not be taken literally, of course. He would talk to us of many things; then, perhaps, we should like to have more precise, more detailed information. Thereupon he would say: ‘in that case we must retrace our steps from the present, the twentieth century, back through the nineteenth and eighteenth centuries, to the century in which I lived when I was Dante's teacher. If you wish to accompany me along this path you must wait until you are a little older, until you have a few more years behind you. Then I can tell you everything and satisfy your thirst for knowledge. You can become a high Initiate, but, in reality, you cannot accompany me along this path into the past by spiritual volition alone.’—For this to be possible you must have grown older. If you wish to make certain of returning without hindrance to the spiritual world with the person in question, you must have passed your forty-second year at least and have reached the age of sixty.

These things will show you the deeper aspects of man's being and the significant part they play in youth and age. Only when we draw attention to these things are we in a position to understand why some die young and others live to a ripe age in their different incarnations. I shall have more to say about this later.

We have seen how man, as he develops, progressively deepens and extends his perception of the spiritual world. I have shown how his relationship with a being existing as a discarnate soul in the spiritual world, such as Brunetto Latini, changes with the conditions of evolution, depending on whether he uses for spiritual perception the organs developed in youth or in age.

The panoramic survey of the world and its evolution that unfolds before the soul of man in this way can be extended to other fields. The question is: in what way can we enlarge human consciousness, human insight, and give it another direction? Today I will indicate one such direction and enter into further details in the following lectures.

In the normal consciousness of our earthly life we know only the Earth environment between birth and death. If there were an end to our chaotic dream life, if we were to have perception in a state of deep, dreamless sleep instead of normal consciousness, we should no longer experience a purely Earth environment around us. But we are, in effect, endowed with other conditions of perception and consciousness than the normal.

Let us now consider the following: our everyday consciousness is related to our immediate environment. Since we cannot see into the interior of the Earth our immediate environment is the sphere of normal consciousness. Everything else in the Cosmos, Sun, Moon and all the other stars shine into this sphere. Sun and Moon send down to Earth clearer indications of their presence in the Cosmos than the other heavenly bodies. Physicists would be astonished if they could experience in their own way—for they refuse to consider our approach—the prevailing conditions in the sphere of the Moon or the Sun. For the descriptions given in the text-books of astronomy, astrophysics and the like are wide of the mark. They offer only the vaguest indications. In ordinary life when we wish to make a person's acquaintance and later have an opportunity of speaking to him, we do not normally say: I have only a vague impression of this person; he must retreat to a distance where he is almost out of sight. Then I shall have a much clearer impression of him and will describe him.

The physicists of course have no choice; it is the result of necessity and they can only describe the stars when they are a long way off. But a transformed and enlarged consciousness lifts us into the world of stars. And the first thing we learn from this is to speak of these worlds of stars quite differently from the way in which we speak of them in ordinary life.

In normal consciousness we see ourselves standing here on Earth, and at night the Moon over against us in the heavens. In order to see differently, we must enter into another kind of consciousness and sometimes that takes a considerable time. When we have attained this consciousness and are able to perceive our experiences, all that we have lived through from birth to the age of seven, to the change of teeth, with the consciousness that is in touch with the dead, with a consciousness that has achieved Inspiration and so become inner power of vision, then we see a totally different world around us. The ordinary world grows dim and indefinite.

This other world is the Moon sphere. When we have attained to this new consciousness, we no longer see the Moon as a separate entity, we are actually living in the Moon sphere. The Moon's orbit traces the furthest limits of the Moon sphere. We know ourselves to be within the Moon sphere.

Now if a child of eight could be initiated and could review the first seven years of its life, it could live in the Moon sphere in this way. Indeed, a child would not have the slightest difficulty in entering into the Moon sphere because it has not yet been corrupted by the influences of later years.

Theoretically this is a possibility; but, of course, a child of eight cannot be initiated.

When we use the power derived from the first life-period, from birth to the age of seven, for spiritual vision, we are able to enter into this Moon sphere which is radically different nom the sphere perceived by ordinary consciousness. An analogy will help to illustrate my point.

In embryology today the biologist studies the development of the embryo from the earliest stages. At a certain stage in the development of the embryo a thickening of the membrane occurs at an eccentrically situated point on the external wall. Then encapsulation takes place and a kind of nucleus is formed. But whilst this is clearly visible under the microscope, we cannot say: this is nothing but the germ, the embryo, for the rest is also an integral part.

The same applies to the Moon and the other stars. What we see as the Moon is simply a kind of nucleus and the whole sphere belongs to the Moon. The Earth is within the Moon sphere. If the germ could rotate, this nucleus would also rotate. The Moon's orbit follows the boundaries of the Moon sphere.

The ancients who still knew something of these matters did not speak therefore of the Moon, but of the Moon sphere. The Moon, as we see it today, was to them only a point at the furthest boundary. Every day this point changes position and in the course of twenty-eight days traces for us the boundaries of the Moon sphere. When our inner experiences between birth and the seventh year become inspirational vision, we acquire the power to enter into the Moon sphere as our perception of the Earth is gradually lost.

When the experiences of the second life-period, between the change of teeth and puberty, are transformed into inspirational vision, we experience the Mercury sphere, the second sphere. We live together with the Earth in the Mercury sphere. The experiences of the Mercury sphere only become visible through the organ of vision that we can create for ourselves when we look back consciously and with clear perception into the experiences of our life on Earth between the ages of seven and fourteen. With the inspirational vision derived from the years between puberty and the age of twenty-one, we experience the Venus sphere. The ancients were not so ignorant as we imagine; with their dreamlike knowledge they knew a great deal about these things and they endowed the planetary system that we experience after the years of puberty with a name associated with sexual awareness which begins at this period.

Then when we look back consciously on our experiences between the ages of twenty-one and forty-two, we know that we are within the Sun sphere.

When the separate life-periods are transformed into organs of the inner life, they endow us with the power to enlarge step by step our cosmic consciousness.

It would be untrue to say that we cannot know anything of the Sun sphere before our forty-second year. We can learn about it from the Mercury beings for they are fully acquainted with it. But in that event our experience comes to us indirectly, through super-sensible teaching. Now in order to have direct experience in the Sun sphere in our own consciousness, in order to be able to enter into it, we must not only have lived in the period between the ages of twenty-one and forty-two, but we must have passed our forty-second year, we must be able to look back over the past, for only in the retrospective survey are the mysteries revealed.

And again, when we are able to look back upon our life up to the forty-ninth year, the mysteries of Mars are revealed. If we can look back upon our life up to the age of fifty-six, the Jupiter mysteries are revealed. And the deeply veiled, but extraordinarily illuminating mysteries of Saturn—mysteries which, as we shall see in the following lectures, veil the profound secrets of the Cosmos—are revealed when we look back upon the events and happenings between the fifty-sixth and sixty-third years.

Thus you will realize that man is in fact a microcosm. He is related to those things that he never perceives in normal consciousness. But he would be unable to fashion, or to order his life, if the Moon forces were not active within him from birth to his seventh year. He perceives later on the nature of their influence. He would not be able to re-create his experiences between the ages of seven and fourteen, if the Mercury mysteries were not active within him; nor would he be able to re-create his experiences of the years between fourteen and twenty-one—the period when powerful creative forces pour into him, if he is karmically predisposed to receive them—if he were not inwardly related to the Venus sphere. And if he were not united with the Sun sphere, he would not be able to develop ripe understanding and experience of the world between the ages of twenty and forty-two, the period when we pass from early manhood to maturity. In ancient times the system was not very different: the craftsman served his apprenticeship until he reached the age of twenty-one, then he became “travelling man” and ultimately “master.” Thus, all man's inner development between his twenty-first and forty-second years is related to the Sun sphere. And all his experiences during his declining years between the ages of fifty-six and sixty-three can be attributed to the influences of the Saturn sphere.

Together with the Earth we exist within seven interpenetrating spheres, and in the course of our life we grow into them and are related to them. The original pattern of our life between birth and death undergoes a metamorphosis through the influence of the starry spheres which mould us from birth to death. When we have reached the Saturn sphere, we have passed through all that the Beings of the planetary spheres can of their bounty accomplish for us. Then, in the occult sense, we embark upon a free and independent cosmic existence which looks back upon the planetary life from the standpoint of Initiation, an existence that in certain respects is no longer subject to the compulsions of earlier life-periods. However, I shall speak further on these matters in the following lectures.

First of all, my dear friends, I want to say that I am very glad we are meeting here at this branch of the Anthroposophical Society today. I remember with great pleasure our meeting last year, and my greeting at the beginning of this lecture is as sincere and heartfelt as that memory.¹

Today I want to talk about a subject closely connected with the core of our anthroposophical movement. All the results of our spiritual movement are based on research that may be called clairvoyant. While I have often emphasized that our heart, mind, and feelings are primarily affected by anthroposophical truths, we cannot ignore that these truths depend on clairvoyant research, which is an expression of a soul condition different from that of everyday life. It appears to lead us away from the things that seem so important to us in daily life, but in reality, clairvoyant research leads us right into the heart of truly human life.

Today, I do not want to speak about the paths to clairvoyant research since I have already described them in Knowledge of the Higher Worlds and Its Attainment.² Rather, I would like to characterize the condition and mood of soul that develops as a consequence of this research.

Indeed we must bear in mind that if we follow the paths to clairvoyant research, we will feel completely different from our usual self. What happens to our soul when it becomes clairvoyant can be compared with our dreams, which are like surrogate clairvoyance. When we dream, we live in a world of images, which contains nothing of what we call “the sensation of touching an object outside us.” In our dreams there is usually nothing we can compare with normal ego consciousness. If any aspect of our ego does appear in our dreams, it seems to be separate from us, almost like another being outside us. We face our ego like a separate entity. Thus, we can speak of a doubling of the ego. However, in dreams we perceive only the part of ourselves that has separated, not the subjective ego. All statements apparently contradicting what I have just said can be traced to the fact that most people know of their dreams only from memory, and cannot remember that in the actual dream the subjective ego was extinguished.

The images of clairvoyant research resemble dreams because in both the sense of touch and the subjective ego are absent. A clairvoyant recalling his or her experiences must feel that the clairvoyant reality is permeable and, unlike physical objects, offers no resistance to touch. In the physical world we have ego awareness because we know: I am here, the object is outside me. However, in clairvoyant perception we are inside the object, not separated from what we perceive. Consequently, the individual objects are not fixed and distinct as physical ones, but are in continuous movement and transformation. Objects in the physical world are fixed because we can touch them and because they offer us boundaries, which objects of clairvoyant perception do not have. The same thing that causes our ego to fuse with the objects of clairvoyant perception also forces us to be very careful when we encounter what we call in the physical world another ego, another human being.

Let us first look at what happens when we encounter a person who has died through our clairvoyant faculties. Such an encounter can come about when the figure of the deceased approaches us in clairvoyant perception like a very vivid dream image, looking every bit as we remember the person looked in life. However, this is not the usual type of such encounters, but a rare exception.

Another possibility is that we clairvoyantly perceive a dead person who has taken on the form of either a living or another dead individual, and thus does not appear in his own form. The appearance of the deceased, then, is of very little relevance in identifying him. Perhaps we were particularly fond of another dead person or have a particularly close friendship with a living one; the deceased approaching us can then take on the form of either of those other individuals. In other words, we lack all the usual means of identifying the ego and appearance of a person in the physical world. It will help us find our way to remember that the appearance or form is not at all important; a being is meeting us in one form or another, and we need to note what this being does. If we take our time and carefully observe the image before us, we will realize that, based on everything we know about the individual in question, this person could not act the way he does in the clairvoyant sphere; his actions are totally out of character. We will often encounter a contradiction between the person appearing to us and his actions.

If we allow our feelings to accompany these actions, ignoring the individual's appearance, we will get a sense in the depths of our soul telling us what being we are actually dealing with. Let me repeat that we are guided by a feeling that rises up from the depths of our soul, for that is very important. The individual's appearance in the clairvoyant sphere seems to resemble a physical figure but can be as different from the being really present as the signs for the word “house” are from the actual house. Since we can read, we do not concentrate on the signs that make up the word “house” and do not describe the shape of the letters, but instead we get right to the concept “house.” In the same way, we learn in true clairvoyance to move from the figure we perceive to the actual being. That is why we speak of reading the occult script, in the true sense of the word. That is, we move inwardly and actively from the vision to the reality it expresses just as written words express a reality.

How can we develop this ability to go beyond the appearance, the immediate vision? We do so, above all, by looking at new ideas and concepts we will need if we want to understand the clairvoyant sphere—new, that is, in contrast to the ideas we use in the physical world.

In the physical world we look at an object or a being and say, quite rightly, I perceive that being, that object. We perceive the plant, mineral, and animal kingdoms, the realm of physical human beings, as well as clouds, mountains, rivers, stars, sun, and moon. The feeling expressed in the words “I perceive” undergoes a transformation when we enter the clairvoyant sphere.

Let me try to explain this with an analogy, though it may sound simplistic. If you were a plant, how would you relate to people perceiving you? If this plant had consciousness and could speak, it would have to say: People look at me, I am perceived by them. Of course, we say: I perceive the plant, but at its level of consciousness, the plant would have to say that it was perceived by human beings. It is this feeling of being perceived, being looked at, we must acquire in relation to the beings of the clairvoyant sphere. For example, concerning the beings of the first hierarchy, the angels, we must be aware that strictly speaking it is not correct to say “I perceive an angel,” but we have to say “I feel an angel perceiving me.”

Based on our Copernican world view, we know full well that the sun does not move. Nevertheless, we say that it rises and moves across the sky, thus contradicting our better knowledge. Similarly, in everyday language we can say that we see an angel. But that is not the truth. We would actually have to say that we feel ourselves seen or perceived by an angel. If we said we experience the being of an angel or of a dead person and can feel it, we would speak the truth from the clairvoyant point of view.

Perhaps an example from clairvoyant observation will help you understand this. More than ten years ago, at the beginning of our work with spiritual science, a dear friend of ours worked with us for a short time.³ This individual possessed not only enthusiasm for what we could give her in the early stages of spiritual science, but also a profound artistic sensitivity and understanding. One could not help but love this person, a love that may well be described as objective because of her qualities. Having worked with us for a relatively short time and having learned a great deal about the results of spiritual science, she left the physical world. There is no need to go into the next four or five years after her death, so let me get directly to what happened after that. In 1909, we presented our mystery plays in Munich, preceded, to our great delight, by Children of Lucifer by our highly respected friend Edouard Schuré.⁴ Whatever you may think about the way the plays were produced then and later, we had to present them the way we did. The circumstances under which we had to work on the performances were such that we needed an impulse from the spiritual world, an impulse that also included the artistic aspect we wanted to incorporate. Now, I can assure you that even at that time, in 1909, and even more so in later years, I always felt a specific spiritual impulse as I was working on the arrangements for the performances.

You see, when we have work to do in the physical world, we need not only intellect and skills but also the strength of our muscles. Our muscles objectively help us; they are given to us, unlike the intellectual capacities we ourselves dwell in. Now, in dealing with matters of the spirit we need forces from the spiritual world to combine with our own, just as we need the strength of our muscles for physical action. In the case I mentioned, the impulse from the individual who had left the physical world in 1904 entered more and more into our artistic work on the Munich plays. To describe what happened, I would have to say the impulses from this individual came down from the spirit plane and flowed into my intentions, into my work. She was the patron of our work.

We develop the right feelings toward the dead if we become aware that their spiritual gaze—if I may use that expression—and their powers focus on us; they look at us, act in us, and add to our strength.

To experience such a spiritual fact in the right way, we need to develop a very specific type of selflessness and a capacity for love. That is why I stressed that one could love that person objectively, as it were, because of her qualities; one had to love her because she was as she was. A subjective love, a love arising out of personal needs, can easily be egotistical and can potentially keep us from finding the right relationship to such a dead individual. The difference between the right love, the selfless love we have for such a person, and selfish love becomes perfectly obvious in clairvoyant experience.

Let us assume such a person would want to help us after her death, but we cannot develop true selfless love for her. Her spiritual gaze, her spiritual will streaming toward us would then be like a burning sensation, causing a piercing, burning feeling in our soul. If we can feel and maintain a selfless love, this stream, her spiritual gaze as it were, flows into our soul like a feeling of warm mildness and pours itself into our thoughts, imagination, feeling, and willing. It is out of this feeling that we recognize who the dead person is and not on the basis of his or her appearance, because the dead may manifest in the guise of a person we feel close to at the moment. The form in which the beings of the higher world appear to us—and after death we are all beings of a higher, spiritual world—depends on our subjective nature, on what we habitually see, think, and feel. The reality is what we feel for the being manifest before us, how we receive what comes to us from this being. Regardless of what Joan of Arc said about the appearance of the higher beings in her visions, the occultist who is able to investigate these things knows that it was always the genius of the French nation who stood behind them.⁵

I described how we can feel the gaze of spiritual beings resting upon us and their will flowing into our souls. To learn this is analogous to learning to read on the physical plane. Those who merely want to describe their visions would be like people describing the shape of the letters on a page rather than their meaning. This shows you how easy it is to have preconceived notions about the experiences in the spiritual realm. Naturally, it seems most obvious to attach great importance to the description of what the vision looked like. However, what really matters is what lies behind the veil of perception and is expressed in the images of the vision.

Thus, in the course of occult development, the soul immerses itself in specific moods and inner states different from those of our everyday life. We have entered the world of the hierarchy of angels and the hierarchy, or we could also say hierarchies, of the dead as soon as our occult exercises have brought us to the stage where the sense of touch characteristic of the physical world no longer exists, and where a person's appearance is no longer characteristic of the I concerned. Then our thinking changes and we no longer have thoughts in the sense we have them here in the physical world. In that world, every thought takes on the form of an elemental being. In the physical world, our thoughts can agree or contradict each other. In this other world we enter, thoughts encounter other thoughts as real beings, either loving or hating each other. We begin to feel our way into a world of many thought beings. And in those living thought beings, we really feel what we usually call “life.” Here life and thinking are united, whereas they are completely separate in the physical world.

When we speak on the physical plane and tell our thoughts to someone, we have the feeling that our thoughts come from our soul, that we have to remember them at this particular moment. Speaking as a true occultist and not someone who just tells his experiences from memory, we will feel that our thoughts arise as living beings. We must be glad if we are blessed at the right moment with the approach of a thought as a real being.

When you express your thoughts in the physical world, for example, as a lecturer, you will find it easier to give a talk for the thirtieth time than you did the first time. If, however, you speak as an occultist, thoughts always have to approach you and then depart again. Just as someone paying you the thirtieth visit had to make his way to you thirty times, the living thought we express for the thirtieth time has to come to us thirty times as it did the first time; our memory is of absolutely no use here.

If you express an idea on the physical level and someone is sitting in a corner thinking, “I don't like that nonsense, I hate it,” you will not be particularly bothered by it. You have prepared your ideas and present them regardless of the positive or negative thoughts of someone in the audience. But if as an esotericist you let thoughts approach you, they could be delayed and kept away by someone who hates them or who hates the speaker. And the forces blocking that thought must be overcome because we are dealing with living beings and not merely with abstract ideas.

These two examples show that as soon as we enter the sphere of clairvoyance, we are immersed in living and weaving thoughts. It is as if these thoughts are no longer subjective and as if you yourself are no longer within yourself, as if you are living outside in the wide world. When you are in this world of living and weaving thoughts, you are in the hierarchy of angels. And just as our physical world is everywhere filled with air, the world of the hierarchy of angels is filled with the mild warmth I spoke about earlier that the beings of this hierarchy pour out. When our inner development has brought us to the stage where we can live in this spiritual atmosphere of streaming mildness, we feel the spiritual eyes of the hierarchy of angels resting on our souls.

Now, in our earthly life, we have certain ideals and think about them abstractly. As we think of them, we feel obligated to pursue these ideals. In the clairvoyant sphere, however, there are no abstract ideals. There ideals are living beings of the hierarchy of angels and flow through spiritual space, looking at us with warmth.

In the physical world, we may have ideals, know them well, and yet we may not do anything to apply them. Our emotions, and perhaps passions, can tempt us to shirk them. However, if we knowingly ignore an ideal in the clairvoyant sphere, we feel the spiritual gaze of a being of the hierarchy of angels directed at us with reproach, and this reproach burns. In the spiritual world, ignoring an ideal is thus a reality, and a being of the hierarchy of angels reproaches us. Their gaze makes us feel the reproach; it is the reproach we feel.

You see, learning to develop a real feeling for ideals is one way of entering the world of the hierarchy of angels. Limiting our consciousness to the physical plane may lead us to think that nothing will happen if we are too lazy to act on our ideals. However, we can learn to feel that if we do not act on an ideal, then, regardless of other consequences, the world becomes different from what it would have been had we followed our ideal. We are on the way to the hierarchy of angels when we begin to see that not acting on our ideals is something real, and when we can transform this insight into a genuine feeling. Transforming and vitalizing our feelings allows our souls to grow into the higher worlds.

Through continued esoteric training, we can rise to an even higher level, that of the hierarchy of archangels. If we ignore the angels, we feel reproach. With the archangels we feel reproach as well as a real effect on our being. The strength and power of the archangels works through our I when we live in their world.

For example, a few months ago we lost a very dear friend when he left the physical plane. A profound poet, he had quickly found his way into the anthroposophical world view in the last five years, and the feelings it evoked in him are beautifully reflected in his recent poetry.⁶ From the time he joined us, and even before that, he had been struggling with an infirm and deteriorating body. The more his body deteriorated, the more his soul was filled with poetry that reflected our world view. Only a short time has elapsed since his death, and so one cannot yet say that this individual possesses a clearly existing consciousness. Nevertheless, the first stages of his development in the existence after death can be seen. The astral body, now separated from the physical and living in the spiritual world, reveals the most wonderful tableaux of cosmic development as we understand it in spiritual science. Having left the deteriorated physical body, the astral body has become so illuminated, comparatively speaking, that it can present the clairvoyant observer with a complete picture of cosmic evolution.

Let me use an analogy to explain what I mean. We can love nature and admire it, and still appreciate a beautiful painting that recreates what we have seen in nature. Similarly, we can be uplifted when what we have seen in the clairvoyant sphere lights up again, as a cosmic painting, so to speak, in an astral body of a person who has died. The astral body of our departed friend reveals after death what it absorbed, at first unconsciously but later also consciously, in the course of his anthroposophical development when the beings of the hierarchy of archangels worked actively on the poetical transformation of his anthroposophical thoughts and ideas.

Our progress in our esoteric development can be called mystical, because it is initially the inner progress of the soul. We transform our ordinary personality and gradually reach a new state. This step-by-step growth of the soul is mystical progress because at first it is experienced inwardly. As soon as we can perceive the mildness looking down from the spiritual world, we are objectively in the world of the angels, which reveals itself to us. And as soon as we can recognize that real forces of strength and power enter into us, we are in the realm of the archangels. With each stage of inner mystical progress we have to enter another world.

However, if we fail to develop selflessness and reach the stage of living in the world of the angels while remaining selfish and unloving, then we carry the self intended for the physical world into their realm. Instead of feeling the mild gaze and will of the angels upon us, we feel that other spiritual powers are able to ascend through us. Instead of gazing at us from outside, they have been released by us, shall we say, from their underworld while we were raised to a higher world. Instead of being overshadowed, or rather illuminated, by the world of the angels, we experience the luciferic beings that emerge from us.

Then, if we reach the stage of mystical development allowing us to enter the world of the archangels—without, however, having first developed the wish to receive by grace the influences of the spiritual world, we carry our self up into their realm. As a result, instead of being strengthened and imbued with the power of the archangels, the beings of the ahrimanic world emerge from us and surround us.

At first glance, the idea that the world of Lucifer appears in the realm of the angels and the world of Ahriman in that of the archangels seems terrible. However, there is really nothing awful about this. Lucifer and Ahriman are in any case higher beings than we are. Lucifer can be described as an archangel left behind at an earlier stage of evolution, Ahriman as a spirit of personality also left behind at an earlier stage. The terrible thing is not that we encounter Lucifer and Ahriman, but that we encounter them without recognizing them for who they are. Encountering Lucifer in the world of the angels really means encountering the spirit of beauty, the spirit of freedom. But the all-important thing is that we recognize Lucifer and his hosts as soon as we enter the world of the angels. The same is true of Ahriman in the realm of the archangels. Lucifer and Ahriman unleashed in the higher worlds is terrible only if we do not recognize them as we release them, because then they control us without our knowledge. It is important that we face them consciously.

When we have advanced in our mystical development to the level of living in the world of the angels and want to continue there with really fruitful occultism, we have to look for Lucifer as soon as we expect the spiritual gaze of the angels to rest on us. Lucifer must be present—and if we cannot find him, he is within us. But it is very important that Lucifer is outside us in this realm, so that we can face him.

These facts about Lucifer and Ahriman, angels and archangels, explain the nature of revelation in the higher worlds. From our viewpoint in the physical world, we are easily led to believe that Lucifer and Ahriman are evil powers. But when we enter the higher world, this no longer has any meaning. In the clairvoyant sphere, Lucifer and Ahriman have to be present just as much as the angels and archangels. However, we do not perceive them the same way. We identify the angels and archangels not by their appearance, but we know the angels by the mildness that flows from them into us, and recognize the archangels by allowing their strength and power to flow into our feeling and will. Lucifer and Ahriman appear to us as figures, merely transposed into the spiritual world; we cannot touch them, but we can approach them as spiritual projections of the physical world. Clearly, it is important that we learn in our mystical clairvoyant development to see forms in the higher world and to be aware that we are seen, that a higher will focuses on us.

You see, higher development does not consist merely in acquiring clairvoyant faculties, but in developing a certain state of soul, a certain attitude or relationship to the beings of the higher world. This new attitude and state of soul must be developed hand in hand with the training of our clairvoyant faculties. In other words, we must learn not only to see in the spiritual world but also to read in it. Reading is not meant here in the narrow sense of a simple learning process, but as something we acquire through transforming our feelings and sensations. It is important to keep in mind that a split of our personality occurs when clairvoyance begins, and we reach a revelation of the higher worlds. Our earthly personality is left behind, and a new one is acquired on ascending into a higher world. And just as the beings of the higher hierarchies look at us in the higher world, so we perceive our own ordinary personality from a higher perspective. Our higher self discards the lower one and observes it. So, to make valid statements about the higher worlds we had better wait until we are able to say: That is you; the person you see in your clairvoyant vision is yourself. “That is you” on the higher level corresponds to “this is I” on the physical one.

Now remember when you were eight or thirteen or fifteen years old and try to reconstruct from your memory a small part of your life at that time. Try to recall as vividly as possible your thinking in those years. Then concentrate on your current feelings about the girl or boy you were at eight, thirteen, or fifteen. As soon as we move from the physical level to the higher world, the present moment we live in now becomes a memory of the kind we have just recalled. We look back at our current existence on the physical level and at what we may still become during the remainder of our physical life in the same way you look back to your experiences at eight, thirteen, or fifteen from your vantage point in the present moment.

Everything we consider part of ourselves on the physical level, such as our feelings, thoughts, ideas, and actions, becomes a memory as soon as we enter the higher world. We look down at the physical world and become a memory to ourselves when we live in the higher world. We have to keep our experiences in the higher worlds separate from those in the physical realm, just as we distinguish between our present situation and an earlier one. Imagine a person who is forty years old and vividly remembers the feelings and abilities he or she had as an eight-year-old boy or girl. For instance, the person might be reading a book now, at the age of forty, and all of a sudden he or she begins to relate to the book as an eight-year-old would. That would be a confusion of the two attitudes, the two states of soul, and is analogous to what happens when we confuse our state of soul on the physical level with what is required in the higher worlds.

Of course, this has nothing to do with the fact that every unbiased person can understand what I say about the higher worlds; in other words, we do not merely have to believe these descriptions, but we can understand them if we approach them without preconceived ideas. People may object that we cannot describe the higher worlds with concepts, thoughts, and ideas from the physical world because the former are completely different from the latter. This objection makes as much sense as saying that we cannot give people an idea of what we mean by writing h-o-u-s-e; for them to understand that concept, we have to bring them a house.

We talk about physical facts and objects by means totally independent of the object or fact. So we can also describe phenomena of the spiritual world with what we understand on the physical plane. However, we cannot understand the higher worlds with our everyday concepts and ideas, but need to acquire others and expand our thinking. People who honestly tell us about the higher world must also extend our concepts beyond our everyday life; they must give us concepts that are new and different and yet comprehensible on the physical plane.

People find it difficult to understand genuine spiritual science and serious esotericism because they are so reluctant to expand their concepts. They want to understand the higher world and its revelations with the ideas they already have and don't want to create new ones. When people in our materialistic age hear lectures on the spiritual world, they believe all too easily that the esoteric world can be understood simply by looking at it. They think the shapes there may be slightly more delicate and more nebulous than in the physical world, but similar nevertheless. It may seem inconvenient to some that the serious occultist is expected to do more than merely follow instructions on how to see angels. A change in thinking is necessary, and the concept “angel” must include that we are perceived by them, that their spiritual gaze is focused on us.

Mystical development, or ascending to the higher worlds, cannot be separated from enriching and giving greater scope to our ideas, feelings, and soul impulses. To understand the higher worlds, we must not let our life of ideas remain as impoverished as it is on the physical plane.

To provide esoteric help for this enrichment, we are constructing our modest building in Dornach in a completely new style. That building is, of course, nowhere near the ideal, but it is a humble beginning. After all, we have only limited means at our disposal, despite the fact that our friends have done everything within their power for this project.

The spiritual impulses behind the building styles that developed in the third, the fourth, and in the current fifth post-Atlantean epoch included the task of guiding humanity to knowledge of the physical world. For example, Egyptian architecture initiated this development with its succinct geometrical forms. Greco-Roman architecture is like a marriage of soul and spirit with etheric and physical body. Here soul and spirit on the one hand and etheric body and physical body on the other connect in a state of complete equilibrium. The rising, pointed arches of the Gothic style are the first architectural attempt to rise again from the physical into the spiritual world.

If anthroposophy is to be represented in a building the next step must be to bring to life the living and weaving thought patterns themselves, flowing, and pouring into space. Then we will see in physical form what Imagination and Inspiration reveal directly of the spiritual world. That is why the forms of the Dornach building are such that it is pointless to ask in materialist fashion what they symbolize and what their shapes stand for. They have to be taken on their own merit, since they are nothing more than immediate spiritual experiences poured out into spatial forms. We have attempted to transform everything that can be seen and experienced in the spirit into artistic form. So if people ask what a form stands for, they have misunderstood the building; for every form signifies only itself, just as our hands or head stand only for themselves and nothing else. Such a question also indicates a complete misunderstanding of our position in regard to occultism. We will be glad to leave behind the old theosophical nonsense of examining every fairy tale, every figure, and every myth for what it signifies and symbolizes.

All our forms really exist in the spiritual world and therefore express only themselves and nothing else. They are not symbols, but spiritual realities. You will not find a single pentagram throughout the building, no form of a pentagram, nothing to make you wonder what this or that form means. At most, there is one place where subtle forms could be interpreted as a pentagram, but so can every five-petaled flower. People may ask what our fourteen pillars mean, which are not shaped as pentagrams, but are five-sided for aesthetic reasons. They may wonder what the pillars supporting the cupolas mean besides representing spatial relations perceptible in the spiritual world. In reply we can only point out how materialistic our age is when even spiritual intentions must be clothed in materialist garments.

Our building will be understood if people stop asking what it symbolizes and instead think about what it is. They will understand our building when they realize it is better not to use any of the usual terms and the old verbal images to help our materialist age comprehend it. Spiritual science can at most be a synthesis of religions; unlike the ancient religions, it does not build temples, but rather a structure that expresses its innermost nature. This building can only be understood gradually, and only if we do not apply old words to this new development.

We know only too well that we can realize our intentions in Dornach only in the most modest, rudimentary way. But I ask only that you make a real effort to understand this humble beginning from the perspective and significance of our spiritual science. Try to understand what this simple beginning, paid for with considerable sacrifices, is aiming at. Any other attitude would be most disheartening.

Enough grand words and pompous phrases have been bandied about in the so-called occult movement. All we want is that even if our way of expressing things no longer exists fifty years from now, people will still say of our movement that it endeavored with every fiber to be totally sincere and honest. And the more modestly and simply, but thus perhaps the more objectively, we discuss what we wish to do, the better we serve our cause. Every word that is superfluous or returns to the old, convenient concepts does untold damage to what we are striving to achieve—please excuse me for saying this—honestly. If people understand us in this way, then perhaps the mood will arise that we need if we are really, in December at the earliest, to inaugurate our modest building without pomp and fuss.⁷ The mood we need will be there only if we concentrate on our goals, even if we do not create a stir in our materialist age.

Please accept these words in the spirit of the serious intentions of our movement. They must fill our souls if this spiritual impulse is really to take root in our age. There is a real need for an honest spiritual movement that truly promotes the mystical life of the soul and allows revelations of the higher worlds to flow into this materialist age. Only when our friends understand this purpose and attitude of our spiritual movement, then and only then shall we be able to fulfill the task given us by the wise, guiding individualities in the spiritual world.

Based on what I have tried to explain today, I will speak to you the day after tomorrow about the progress in our understanding of Christ through the ages and about the position of our movement concerning the Christ.⁸

• 1. See Rudolf Steiner, Die Welt des Geistes und ihr Hereinragen in das physische Dasein, Vol. 150 in the Collected Works, (Dornach, Switzerland: Rudolf Steiner Verlag, 1972), lecture of May 5, 1913. There are no transcripts of the lectures of May 4 and 9, 1913, in Paris.
• 2. Rudolf Steiner, Knowledge of the Higher Worlds and Its Attainment, repr., (Hudson, NY: Anthroposophic Press 1986).
• 3. Steiner here refers to the actress Maria von Strauch-Spettini, 1847–1904. See Lecture Two, note 7.
• 4. Edouard Schuré, French writer. His play Children of Lucifer was performed in German in Munich on August 22, 1909, under Rudolf Steiner's direction. See Steiner The East in the Light of the West and Schuré, Children of Lucifer, both in one volume, (Blauvelt NY: Spiritual Science Library, 1986).
• 5. Joan of Arc, 1412–1431, French national heroine and saint.
• 6. Morgenstern, see Lecture Two, note 8.
• 7. Due to complications and delays caused by World War I (1914–1918), the building neared completion only in 1920. The inauguration ceremony never took place because of the fire that destroyed the Goetheanum. A “provisional inauguration” took place on September 26, 1920, on the eve of the first event held in the building, the “first anthroposophical academic course,” which lasted from September 27 to October 16, 1920.
• 8. Rudolf Steiner, Vorstufen zum Mysterium von Golgotha, Vol. 152 in the Collected Works, (Dornach, Switzerland: Rudolf Steiner Verlag, 1964), Lecture of May 27, 1914.

As the result of an impulse which I have lately had, let us consider one of the most important subjects in Anthroposophy. Anthroposophists are often reproached for their inclination towards the study of far-distant cosmic developments; and it is said that they lift themselves into spiritual worlds, too frequently only considering the far-distant events of the past and the far-reaching perspective of the future, disregarding a sphere which is of more immediate interest—the sphere of human morals and human ethics.

It is true that this, the realm of human morals, must be looked upon as the most essential of all. But what must be said in answer to the reproach that we are less concerned with this important field of man's soul-life and social life than with more distant spheres, is that when we realise the significance and range of anthroposophical life and feeling we are only able to approach this subject with the deepest reverence, for it concerns man very closely indeed; and we realise that, if it is to be considered in the right way, it requires the most earnest and serious preparation. The above reproach might perhaps be stated in the following words: What is the use of making deep studies of the universe? Why talk about numerous reincarnations, or the complicated conditions of karma, when surely the most important thing in life is what a certain wise man after he had attained the summit of this life, and when after a life of rich wisdom he had grown so weak and ill that he had to be carried about, repeated again and again to his followers: “Children, love one another!”

These words were uttered by John the Evangelist when he was an old man, and it has often been said that in these four words, “Children, love one another!” is contained the extract of the deepest and most practical moral wisdom. Hence many might say: “What more is wanted, provided these good, sublime and moral ideals can be so simply fulfilled as in the sense of the words of the Evangelist John?”

When to the above statement one adds that it is sufficient for people to know that they ought to love one another, one thing is lost sight of, namely, the circumstance that he who uttered these words did so at the close of a long life of wisdom, a life which included the writing of the most profound and important of the Gospels. A man is only justified in saying anything so simple at the end of a rich life of wisdom. But one who is not in that position must first, by going deeply into the foundations of the secrets of the world, earn the right to utter the highest moral truths in such a simple manner.

Trivial as is the oft-repeated assertion, “If the same thing is said by two persons it never is the same,” it is especially applicable to the words we have quoted. When someone who simply declines to know or understand anything about the mysteries of the Cosmos says: “It is quite a simple matter to describe the highest moral life,” and uses the words: “Children, love one another,” it is quite different from when the evangelist John utters these words, at the close of such a rich life of wisdom. For this reason, he who understands these words of St. John ought to draw from them quite a different conclusion from that usually drawn. The conclusion should be that one has first of all to be silent about such profoundly significant words, and that they may only be uttered when one has gone through the necessary preparation and reached the necessary maturity.

Now after we have made this statement—which it is quite certain many will take earnestly to heart—something quite different, which is of the deepest importance will come to our mind. Someone might say: ‘It may be the case that the deep significance of moral principles can only be understood when the goal of all wisdom is reached, man uses them, nevertheless, all the time. How could some moral community or social work be carried on if one had to wait for a knowledge of the highest moral principles till the end of a life of striving for wisdom? Morals are most necessary for human social life; and now it is asserted that moral principles can only be obtained at the end of long striving after wisdom.’ A person might therefore reasonably say that he would doubt the wise arrangement of the world if this were so; if that which is most necessary could only be gained after the goal of human effort had been attained.

Life itself gives us, the true answer to what has just been said. You need only compare two facts which, in one form or another, are no doubt well known to you and you will at once perceive that the one can be right as well as the other; firstly, that we attain to the, highest moral principles and their understanding only at the conclusion of the effort after wisdom, and secondly, that moral and social communities and activities cannot exist without ethics or morals. You see this at once if you bear in mind two facts with which you are most certainly acquainted in one form or another. You may have known a man who was highly developed intellectually, he may have possessed not only a clear intellectual grasp of natural science, but he may also have understood many occult and spiritual truths both theoretically and practically and yet you may have known that such a person was not particularly moral. Who has not seen people clever and highly intellectual, going morally astray? And who has not also experienced the other fact, from which much may be learned! You, doubtless have known someone with a very restricted outlook, with limited intellect and knowing but little, who being in service brought up not her own but other people's children. From their earliest days she has probably assisted with their education and development and perhaps to the day of her death sacrificed to these children all she had in a selfless loving way and with the utmost devotion; yet if one had brought to her the moral principles that one had gained from the highest sources of wisdom, she would not, in all probability, have been particularly interested; she would probably have found them useless and incomprehensible. On the other hand her moral actions had accomplished more than mere recognition of moral principles. In such cases we feel that we must bow in reverence before that which streams out of the heart into life and creates an infinite amount of good.

Facts of such a nature often answer the riddles of life far more clearly than theoretical explanations, for we say to ourselves that a wise Providence, in order to impart to the world moral actions, moral activities, has not waited until people have discovered moral principles. There is in fact, to begin with—if we disregard immoral actions, the basis of which we shall get to know in these lectures—something contained in the human soul as a divine heritage, something given to us as original morality which may be called “instinctive morality” and it is this which makes it possible for humanity to wait until it can fathom moral principles.

But perhaps it is quite unnecessary to trouble much about investigating moral principles! Might it not be said that it is best if people trust to their original moral instincts and do not perplex themselves with theoretical explanations about morals? These lectures are to show that this is not the case. They are to show that, at least in the present epoch of humanity, we must seek for anthroposophical morals and that these morals must be exercised as a duty which comes as the fruit of all our anthroposophical science and practice.

The philosopher, Schopenhauer, in spite of much that is entirely erroneous in his philosophy, made this very true statement regarding the principles of morality. “To preach morals is easy, but to give them a foundation is difficult.” This statement is very true, for there is scarcely anything easier than to pronounce in a manner appealing to the commonest principles of human feeling and perception, what a person ought to do or leave undone in order that he may be a good man. Many people no doubt are offended when it is asserted that this is easy, but it is easy, and one who knows life, and knows the world, will not doubt that scarcely anything has been spoken about so much as the right principles of ethical action, and the man who speaks upon general ethical principles meets with almost universal approval. One might say it pleases listening minds, for they feel they can agree in an unqualified manner with what the speaker says when he discourses on the very commonest principles of human morality.

Notwithstanding this, morals are certainly not established by ethical teachings or moral sermons. Truly not. If morals could thus be founded there would be no immorality at the present day, for one might say that the whole of humanity would be overflowing with moral activities. For undoubtedly everyone has the opportunity of hearing the finest moral principles, since people are so fond of preaching them. But to know what one ought to do and what is morally right is of least importance compared with the fact that there should be within us impulses which, through their inward strength, their inward power, are themselves converted into moral actions, and thus express themselves externally. It is well known that ethical sermons do not produce this result. A moral foundation is laid when a man is guided to the source whence he must draw the impulses which shall supply him with forces leading to ethical activity.

How difficult these forces are to find, is shown by the simple fact that innumerable attempts have been made, for example, from the philosophic side, to found a system of ethics, a code of morals. How many different answers exist in the world to the questions: “What is goodness?” -- “What is virtue?” Put together what the philosophers have said, beginning with Plato and Aristotle, and passing on through the Epicureans, the Stoics, the NeoPlatonists, the whole series down to modern philosophical opinions; put together all that has been said from Plato to Herbert Spencer upon the nature of Goodness and Virtue and you will see how many different attempts have been made to penetrate to the sources of moral life and impulse.

I hope in these lectures to show that it is only by delving into the occult secrets of life that it becomes possible, to penetrate not only to moral teachings, but to moral impulses, to the moral sources of life itself.

A single glance will show us that this moral principle in the world is by no means such a simple matter as might be supposed from a certain convenient standpoint. Let us for the moment take no notice of what is usually spoken of as “moral,” but consider certain spheres of human life from which we may perhaps be able to obtain a great deal towards a moral conception of life.

Not the least among the many things learned from spiritual science is the knowledge that most manifold conceptions and impulses have held good among various peoples in different parts of the earth. In comparing two sections of humanity which at first seem separated, one can consider the sacred life of ancient India, and observe how it has gradually developed up to the present day. One knows that what was characteristic of the India of primeval times is still true at the present day. The feelings, the thoughts and conceptions have been maintained that we find in this region in ancient times. It is remarkable that in these civilisations there has been preserved an image of primeval times, and when we consider what has been maintained up to our own day we are looking, so to say, at the same time into the remote past.

Now we do not progress very far in our understanding of the different peoples on earth if we begin by only applying our own moral standards. For this reason let us for the moment exclude what might be said about the moral things of those times and only inquire: What has developed from these characteristics of venerable ancient Indian civilisation?

We find, to begin with, that what was most highly honoured and held sacred may be described as “devotion to the spiritual”. This devotion to the spiritual was the more highly valued and counted sacred, the more the human being was able to sink into himself, to live quietly within himself, and, apart from all that man can attain on the physical plane—to direct the best in him to the spiritual worlds. We find this cultivation, this dedication of the soul to the foundations of existence as the highest duty of those who belonged or belong to the highest caste of Indian life, the Brahmins.

Nothing impresses the moral feelings of the Indian people more than this turning to the Divine-Spiritual with a devotion which forgets everything physical; an intensely deep introspection and renunciation of self. The moral life of this people is permeated by a devotion which controls every thought and action. This is apparent from the fact that those who belonged to other castes looked upon it as natural, especially in ancient times, that the caste of religious life and devotion and the life of ritual should be considered as something apart and worthy of reverence. That which underlies this cannot be understood by means of the common principles of morality laid down by philosophy, for at the period when these feelings and impulses developed in ancient India they were impossible among other peoples. In order that these tendencies could develop with such intensity both the temperament and fundamental character of the Indian people were required. As civilisation proceeded, emanating from India they spread abroad over the rest of the earth. If we wish to understand what is meant by the Divine-Spiritual we must go to this original source.

Let us now turn our attention away from this people and direct it towards Europe. Let us consider the peoples of Europe before Christianity had affected European culture very much, when it had only begun to spread in the West. You all know that Christianity spreading into Europe from the East and South was confronted by the peoples of Europe, who possessed certain tendencies, a definite inner worth and definite forces. One who studies with spiritual means the history of the introduction of Christianity into Central Europe and also here in the North, knows at what cost the balance was struck between this or that Christian impulse and what was brought to meet it from Northern and Central Europe.

And now let us inquire—as we have already done in the case of the Indian people—“What were the most characteristic moral forces brought to Christianity as a moral possession, a moral heritage, by the peoples whose successors form the present European population, especially the population of the North, Central Europe and England?” We need only mention a single one of the principal virtues, and we know at once that we are expressing something which is truly characteristic of these Northern and Mid-European peoples.—With the word “valour,” or “bravery,” we have named the chief virtue brought by the Europeans to Christianity; and the whole of the personal human force was exercised in order to actualise in the physical world what the human being intends from his innermost impulse. Intrinsically the further we go back to ancient times the more we find this to be the case—the other virtues are consequent upon this.

If we examine real valour in its fundamental quality, we find that it consists of an inner fullness of life which is practically inexhaustible, and this fullness of life was the most salient characteristic among the ancient peoples of Europe. Ancient Europeans possessed within them more valour than they could use for themselves. Quite instinctively, they followed the impulse to spend that of which they had a superabundance. One might even say that they were wasteful in pouring out their moral wealth, their fitness, and ability into the physical world. It was really as if among the ancient people of Northern Europe each one had brought with him a superfluity of force which was more than he needed for his own personal use; this he was therefore able to pour forth in an excess of prodigality and to use it for his warlike deeds. Modern ideas now consider these self-same warlike deeds, which were the outcome of ancient virtue, to be a relic of the past, and in fact they are classed as vices; but the man of ancient Europe used them in a chivalrous, magnanimous manner. Generous actions were characteristic of the peoples of ancient Europe, just as actions springing from devotion were characteristic of the people of ancient India.

Principles, theoretical moral axioms, would have been useless to the peoples of ancient Europe, for they would have evinced little understanding for them. Preaching moral sermons to a man of ancient Europe would have been like giving one who does not like reckoning, the advice that he ought to write down his receipts and expenditures with great accuracy. If he does not like this, the simple fact remains that he need not keep accounts, for he possesses enough for his expenditure, and can do without careful book-keeping if he has an inexhaustible supply. This circumstance is not unimportant. Theoretically it holds good with regard to what the human being considers of value in life, regarding personal energy and ability, and it also applies to the moral feelings of the inhabitants of ancient Europe. Each one had brought with him a divine legacy, as it were; he felt himself to be full of it, and spent it in the service of his family, his clan or his people. That was their mode of active trading and working.

We have now characterised two great sections of humanity which, were quite different from one another, for the feeling of contemplation natural to the Indians did not exist among Europeans. For, this reason it was difficult for Christianity to bring a feeling of devotion to the latter people, for their character and predispositions were entirely different. And now after considering these things—putting aside all the objections which might be raised from the standpoint of a moral concept—let us enquire into the moral effect. It does not require much reflection to know that this moral effect was extremely great when these two ways of looking at the world, these two trends of feeling met in their purest form. The world has gained infinitely much by that which could only be obtained through the existence of a people like the ancient Indians, among whom all feeling was directed to devotion to the Highest. Infinitely much it has also gained from the valiant deeds, of the European peoples of early pre-Christian times. Both these qualities had to co-operate, and together they yielded a certain moral effect. We shall see how the effect of the ancient Indian virtue as well as that of the ancient Germanic peoples can still be found to-day; how it has benefited not only a part but the whole of humanity, and we shall see how it still exists in all that men look up to as the highest.

So without further discussion, we may assert that something which produces this moral effect for humanity is good. Doubtless, in both streams of civilisation it must be so. But if, we were to ask: what is “goodness”? we are confronted once more by a puzzling question. What is the “good” which has been active in each of these cases? I do not wish to give you moral sermons, for this I do not consider my task. It is much more my task to bring before you the facts which lead us to an anthroposophical morality. For this reason I have thus far brought before you two systems of known facts, concerning which I ask nothing except that you should note that the fact of devotion and the fact of bravery produce definite moral effects in the evolution of humanity.

Let us now turn our attention to other ages. If you look at the life of the present day with its moral impulses you will naturally say: “We cannot practise to-day—at least not in Europe—what the purest ideal of India demands, for European civilisation cannot be carried on with Indian devotionalism”; but just as 1ittle would it be possible to attain to our present civilisation, with the ancient praiseworthy valour of the people of Europe. It at once becomes evident that deep in the innermost part of the ethical, feelings of the European peoples there is something else. We must therefore search out that something more in order to be able to answer the question: What is goodness? What is virtue?

I have often pointed out that we have to distinguish between the period we call the Graeco-Latin or fourth post-Atlantean age of civilisation and the one we call the fifth, in which we live at the present time. What I have now to say regarding the nature of morality is really intended to characterise the origin of the fifth post-Atlantean age. Let us begin with something which, as it is taken from poetry and legend you may consider open to dispute; but still it is significant of the way in which fresh moral impulses became active and how they flowed into mankind when the development of the fifth age gradually set in.

There was a poet who lived at the end of the 12th century and beginning of 13th century. He died in the year 1213, and was called Hartmann von Aue. He wrote his most important poem, entitled “Poor Henry,” in accordance with the way of thinking and feeling prevalent in his day. This poem particularly addresses what was thought about certain moral impulses among certain peoples in certain circles. Its substance is as follows:—Poor Henry once lived as a rich knight—for originally he was not poor Henry but a duly installed knight—who did not take into account that the things of the physical world decay and are temporary; he lived only for the day and thereby rapidly produced bad karma. He was thus stricken with a form of leprosy; he went to the most celebrated physicians in the world but none of them could help him, so considering his life at an end he sold all his worldly possessions; His disease preventing intercourse with his fellows he lived apart on a solitary farm, well taken care of by an old devoted servant and daughter. One day the daughter and the whole household heard that one thing alone could help the knight who had this destiny. No physician, no medicines could help him, only when a pure virgin out of pure love sacrificed her life for him would his health be restored. In spite of all the exhortations of her parents and of the knight Henry himself, something came over the daughter which made her feel that it was imperative she should sacrifice herself. She went with the knight to Salerno, the most celebrated school of medicine of the day. She did not fear what the physicians required of her; she was ready to sacrifice her life. But at the last moment the knight refused to allow it, he prevented it and returned home with her. The poem then tells us that when the knight returned home, he actually began. to recover and that he lived for a long time and spent a happy old age with the one who had determined to save him.

Well, to begin with, you may say that this is a poem, and we need not take literally the things here spoken of. But the matter becomes different when we compare what Hartmann von Aue, the poet of the Middle Ages, wrote at that time in his Poor Henry" with something that really happened, as is well known. We may compare what Hartmann wrote with the life of Francis of Assisi, who was born in the year 1182 and lived in Italy.

In order to describe, the moral nature contained in the personality of Francis of Assisi, let us consider the matter as it appears to the spiritual investigator or occultist, even though we may be looked upon as foolish and superstitious. These things must be taken seriously, because at that period of transition they were producing such momentous effects.

We know that Francis of Assisi was the son of the Italian merchant Bernardone, and his wife. Bernardone travelled a great deal in France, where he carried on his business. We also know that the father of Francis of Assisi was a man who set great store on outer appearances. His mother was a woman possessing the virtue of piety, having fine qualities of heart, and living devoutly according to her religious feelings. Now the things recounted in the form of legends about the birth and life of Francis of Assisi are entirely in agreement with occult facts. Although occult facts are frequently hidden by history in pictures and legends, these legends still correspond with them. Thus it is quite true that before the birth of Francis of Assisi quite a number of persons knew through revelation that an important personality was about to be born. Historical records show that one of the many people who dreamt—that is, who saw in prophetic vision—that an important personality was about to be born, was Saint Hildegarde. At this point I must emphasise once more the truth of these facts, which can be corroborated by investigations into the Akashic Record. She dreamt that there appeared to her a woman whose face was smeared and covered with blood, and this woman said to her: “The birds have their nests here upon earth, the foxes too have their holes, but at the present time I have nothing, not even a stick upon which I can lean.” When Hildegarde awakened from this dream, she knew this personality represented the true form of Christianity. And many other persons dreamt in a similar manner. From the knowledge at their disposal they saw that the outer order and institution of the church was unfitted to be a receptacle, a covering, for the true Christianity.

One day, while Francis of Assisi's father was on business in France—this, again, is a fact—a pilgrim went to Pica's house, to the mother of Francis of Assisi, and said to her: “The child you are expecting must not be brought into the world in this house, where there is abundance; you must bring him to birth in the stable, for he must lie upon straw and so follow after his Master!” This was actually said to the mother of Francis of Assisi; and it is not legend but truth that as the father was in France on business the mother was able to carry this out, so that the birth of Francis of Assisi actually took place in a stable and upon straw.

Another thing is also true: Some time after the child was born a remarkable man came into the little town, a man who had never been seen in that neighbourhood before and was never seen there again. He went through the streets again and again saying “An important person has been born in this town.” And those whose visionary life was still active also heard the ringing of bells at the time of the birth of Francis of Assisi.

Besides these few details a whole series of phenomena might be adduced, but we shall content ourselves with the above, which are only mentioned in order to show how significantly everything was concentrated from the spiritual world, regarding the advent of a single personality in that age.

All this becomes especially interesting when in addition we consider something else. The mother had the peculiar impression that the child ought to be called “John” and he was therefore given this name. However, when the father returned from France where he had done good business, he changed it and gave his son the name of Francis, as he wished to commemorate his successful journey. But originally the child was called John.

Now we need only draw attention to a few details from the life of this, remarkable man, especially from his youth. What sort of a person was Francis of Assisi as a youth? He was one who conducted himself like a descendant of the old Germanic knights, and this need not appear remarkable when we consider how peoples had intermingled after the immigrations from the North. Brave, warlike, filled with the ideal of winning honour and fame with the weapons of war; it was this which existed as a heritage, as a racial characteristic in the personality of Francis of Assisi.

There appeared in him more externally, one might say, the qualities which existed more as an inward quality of soul in the ancient Germans, for Francis of Assisi was a “spendthrift.” He squandered the possessions of his father, who was at that time a rich man. He gave freely to all his comrades and playfellows. No wonder that on all the childish warlike expeditions he was chosen as leader by his comrades, and that he was looked upon as a truly warlike boy, for he was known as such throughout the whole town. Now there were all sorts of quarrels between the youths of the towns of Assisi and Perugia; he also took part in these and it came about that on one occasion he and his comrades were taken prisoners. He not only bore his captivity patiently and in a knightly way, but he encouraged all the others to do the same until a year later they were able to return home.

Afterwards, when in the service of chivalry, a necessary expedition was going to be undertaken against Naples, he had a vision in a dream. He saw a great palace and everywhere weapons and shields. Up to the time of his dream he had only seen all kinds of cloth in his father's house and place of business. So he said to himself, this is a summons for me to become a soldier, and he thereupon decided to join the expedition. On the way there and still more distinctly after he had joined the expedition, he had spiritual impressions. He heard something like a voice which said “Go no further, you have wrongly interpreted the dream picture which is very important to you. Go back to Assisi and you shall there hear the right interpretation!”

He obeyed these words, went back to Assisi, and behold, he had something like an inner dialogue with a being who spoke to him spiritually and said, “Not in external service have you to seek your knighthood. You are destined to transform all the forces at your disposal into powers of the soul, into weapons forged for your use. All the weapons you saw in the palace signify the spiritual weapons of mercy, compassion and love. The shields signify the reasoning powers which you have to exercise to stand firmly in the trials of a life spent in deeds of mercy, compassion and love.” Then followed a short though dangerous illness, from which, however, he recovered. After that he passed through something like a retrospection of the whole of his life and in this he lived, for several days. The young knight who in his boldest dreams had only longed to become a great warrior was transformed into a man who now most earnestly sought all the impulses of mercy, compassion and love. All the forces he had thought of using in the service of the physical world were transformed into moral impulses of the inner life.

Here we see how a moral impulse evolves in a single personality. It is important that we should study a great moral impulse, for though the individual cannot always raise himself to the greatest ethical heights, yet he can only learn of them where he sees them most radically expressed and acting with the greatest forcefulness. It is precisely by turning our attention to the greatest and most characteristic manifestations of moral impulses, and then by considering the lesser ones in their light that we can attain to a correct view of moral impulses active in life.

But what happened next to Francis of Assisi? It is not necessary to describe the disputes with his father when he became prodigal in an entirely different manner. His father's home was well known for its lavish hospitality and wastefulness—for that reason his father could understand his son's extravagance, but he could not understand him after the radical change he had undergone, when he laid aside his best clothes and even his necessities and gave them to those in need. Nor could he understand his son's frame of mind, when he said, “How remarkable it is that those through whom in the West Christianity has received so much are so little respected,” and then Francis of Assisi made a pilgrimage to Rome and laid a large sum of money on the graves of the Apostles Peter and Paul. These things his father did not understand. I need not describe the discussions which then took place; I need only point out that in them were concentrated all the moral impulses of Francis of Assisi. These concentrated impulses had then transformed his bravery into soul-forces, they had developed in such a manner that in his meditations they produced a special conception, and appeared to him as the Cross and upon it the Saviour. Under these conditions he felt an inner personal relationship to the Cross and the Christ, and from this there came to him the forces through which he could immeasurably increase the moral impulses which now flowed through him.

He found a remarkable use for that which now developed in him. At that time the horrors of leprosy had invaded many parts of Europe. The church had discovered a strange cure for these lepers who were then so numerous. The priests would call the lepers and say to them: “ You are stricken with this disease in this life, but inasmuch as you are lost to this life, you have been won for God, you are dedicated to God.” And the lepers were then sent away to places far removed from mankind, where, lonely and shunned, they had to spend the remainder of their lives.

I do not blame this kind of cure. They knew no better. But Francis of Assisi knew a better one. I mention this, because from actual experience it will lead us to moral sources. You will see in our next lectures why we are now mentioning these things. These moral impulses led Francis of Assisi to search out lepers everywhere, and not to be afraid of going about among them. And actually the leprosy which none of the remedial agents at that time could cure, which made it necessary that these people should be thrust out of human society, this leprosy was healed in numberless cases by Francis of Assisi, because he went to these people with the power which he possessed through moral impulses, which made him fear nothing; it rather gave him courage not only carefully to cleanse their wounds, but to live with the lepers, to nurse them conscientiously, yea, to kiss them and permeate them with his love.

The healing of Poor Henry by the daughter of his faithful servant, is not merely a poetic story, it expresses what actually occurred in a great number of cases at that time through the historically well-known personality of Francis of Assisi. Observe what really took place. In a human being, in Francis of Assisi, there was a tremendous store of psychic life, in the shape of something which we have found in the ancient peoples of Europe as bravery and valour, which had been transformed into soul and spirit, and afterwards acted psychically and spiritually. Just as in ancient times that which had expressed itself as courage and valour led to personal expenditure of force, and manifested itself in Francis of Assisi in his younger days as extravagance, so it now led him to become prodigal of moral forces. He was full to overflowing with moral force, and this actually passed over to those to whom he turned his love.

Now try to realise that this moral force is a reality, just as much a reality as the air we breathe and without which we cannot live. It is a reality which flooded the whole being of Francis of Assisi, and streamed from him into all hearts to which he dedicated himself, for Francis of Assisi was prodigal of abundance of force which streamed forth from him, and this is something which has streamed into and intermingled with the whole of the mature life of Europe, which has changed into a soul force, and thus worked, as it were, in the world of external reality.

Try to reflect upon these facts which at first may apparently have nothing to do with the actual question of morality; try to grasp what is contained in the devotion of the Indian and the valour of the Norseman; reflect upon the healing effect of such moral forces as were exercised by Francis of Assisi and then in our next lecture we shall be able to speak about real, moral impulses and we shall see that it is not merely words which give rise to morality, but realities working in the soul.

Mankind is always in need of truths which cannot, in every age, be wholly understood. The assimilation of truths is not significant only for our knowledge; truths themselves contain life-force. By permeating ourselves with truth we permeate our soul-nature with an element drawn from the objective world, just as we must permeate our physical being with air taken from outside in order to live. Deep truths are indeed expressed in great religious revelations, but in such a form that their real inner meaning is often not understood until much, much later.

The New Testament has been written; the New Testament stands there as a record for humanity—but the whole future course of the Earth's evolution will be required for a full understanding of the New Testament to be reached. In the future, men will acquire much knowledge of the external world and of the spiritual world also; and if taken in the right sense it will all contribute to an understanding of the New Testament. The understanding comes about gradually, but the New Testament is written in a simple form so that it can be absorbed and, later, gradually understood. To permeate ourselves with the truth that resides in the New Testament is not without significance, even if we cannot yet understand the truth in its deepest inwardness. Later on, truth becomes cognitional force, but it is already life-force, in so far as it is imbibed in a more or less childlike form. And if the questions we began to consider yesterday are to be understood in the sense in which they are imparted in the New Testament, we need knowledge of greater depth, greater insight into the spiritual world and its mysteries.

If we are to carry further the studies we began yesterday, we must again examine some occult mysteries, for they will be able to guide us to a further understanding of the riddle of guilt and sin, and from this point of view throw light on the relation of Christ to the human soul.

In the course of our anthroposophical work we have often been faced with a point of view which may be put as a question, a question often asked: Why did Christ die in a human body? Here indeed is a fundamental question concerning the Mystery of Golgotha. Why did Christ die, why did the God die, in a human body?

The God died because the evolution of the universe made it necessary that He should be able to enter into humanity; it was necessary that a God of the upper worlds should become the leader of the Earth-evolution. For this reason Christ had to become related to death. Related to death! One could wish that this expression will come to be deeply understood by the soul of man.

As a rule a man encounters death only when he sees another person die, or in other phenomena akin to death which are to be found in the world, or in the certainty that he must himself pass through the gate of death when his present incarnation is over. But that is only the external aspect of death. Death is present in a quite different form in the world in which we live, and attention must be drawn to this. Let us start from a quite ordinary, everyday phenomenon. We breathe the air in and we breathe it out again; but the air undergoes a change. When the air is exhaled it is dead air; as exhaled air it cannot be inhaled again, for exhaled air is deadly. I indicate this only in order that you may understand the meaning of the occult saying: “When the air enters into men, it dies.” The living element in the air does indeed die when it enters into man. That, however, is only one phenomenon. The ray of light which penetrates our eye must likewise die, and we should gain nothing from the rays of light if our eye did not set itself up against the ray of light, as our lungs do against the air. The light that enters into our eye dies in our eye; and through the death of the light in our eye it comes about that we see. We are filled with much that has to die in us in order that we may have our Earth-consciousness. Corporeally we kill the air; we kill also the rays of light which penetrate us, and so we kill in many ways.

When we call spiritual science to our aid, we distinguish four grades of substance—earth, water, air and warmth. We then enter the realm where we speak of warmth-ether, of light-ether. As far up as the light-ether we kill that which penetrates us; we slay it unceasingly in order that we may have our Earth-consciousness. But there is something we cannot kill by our Earth-existence. We know that above the light-ether there is the so-called chemical ether, and then there comes the life-ether. These are the two kinds of ether that we cannot kill. But because of this, they have no special participation in us. If we were able to kill the chemical ether, the waves of the Harmony of the Spheres would sound perpetually into our physical body, and we should perpetually destroy these waves with our physical life. And if we would also kill the life-ether, we should destroy and continuously kill within ourselves the cosmic life that streams down to the Earth. In earthly sound we are given a substitute, but it is not to be compared with what we should hear if the chemical ether were audible to us as physical human beings. For physical sound is a product of the air and is not the spiritual sound; it is only a substitute for the spiritual sound.

When the Luciferic temptation came, the progressive gods were obliged to place man in a sphere where, from the life-ether downwards, death lives in his physical body. But at that time the progressive gods said—and the words are there in the Bible—”Man has come to know the distinction between Good and Evil, but Life he is not to have. Of the Tree of Life he shall not eat.” In occultism, we can continue the sentence, “Of the Tree of Life man shall not eat”, by adding the words, “and the Spirit of Matter he shall not hear.” Of the Tree of Life man shall not eat and the Spirit of Matter he shall not hear! These are the regions which were closed to man. Only through a certain procedure in the old Mysteries were the tones of the Sphere-Music and the Cosmic Life, pulsating through the universe, revealed to those who were to be initiated when it was given them, outside the body, to see the Christ in advance. Hence it is that the old philosophers speak of the Music of the Spheres.

In drawing attention to this, we indicate at the same time those regions from which the Christ came to us at the time of the Baptism by John in the Jordan. Whence did Christ come? He came from those regions which had been closed to man as a result of the Luciferic temptation—from the region of the Music of the Spheres and from the region of Cosmic Life. These regions had to be forgotten by man because of the Luciferic temptation at the beginning of Earth-evolution. At the baptism by John in the Jordan, Christ entered into a human body, and that which permeated this human body was the spiritual essence of the Harmony of the Spheres, the spiritual essence of the Cosmic Life—the element that still belonged to the human soul during the first phase of its time on Earth, but from which the human soul had to be shut out as a result of the Luciferic temptation. In this sense also man is related to spirit. With his soul he really belongs to the region of the Music of the Spheres and to the region of the Word, of the living Cosmic Ether. But he was cast out from those regions. They were to be restored to him in order that he might gradually be permeated again by the spiritual elements from which he had been exiled. So it is that from the standpoint of spiritual science the words of St. John's Gospel touch us so deeply: In the primal beginning, when man was not yet subject to temptation, was the Logos. Man belonged to the Logos ... the Logos was with God, and man was with the Logos, with God. And through the Baptism by John in the Jordan the Logos entered into human evolution—He became Man.

Here we have the all-important connection. Let us leave this truth as it stands there, and approach the question from another side. Life as a whole shows itself to us only from the external side. Otherwise man would know all the time how he absorbs the corpse of the light into his eye when he sees.

What was it that the Christ had to undertake in order that the fulfillment of St. Paul's saying, “Not I, but Christ in me”, might be made possible? It had to be possible that Christ should permeate the nature of man; but the nature of man is filled with what is slain by human nature in Earth-existence, from the light-ether downwards—the light-ether that dies in the human eye. The nature of man is filled with death; but the life-element in the two highest kinds of ether was withdrawn in order that human nature might not be laden with their death also. In order that Christ might dwell in us, He had therefore to become related to death, related to all the death that is spread out in the world, from the light down to the depths of materiality. Christ had to be able to pass into all that we bear within us as the corpse of the light, of the warmth, of the air, and so on. It was only because He was able to become related to death that He could become related to man. And we must feel in our souls that the God had to die so that he might be able to enfill us, we who had acquired death as a result of the Luciferic temptation, so that we might be able to say: “Christ in us.”

Many other things are hidden for man behind sense-existence. He turns his gaze upon the plant-world; he sees how the light of the Sun conjures the plants out of the soil. Science teaches us that light is necessary for the growth of plants, but that is only half the truth. Anyone who looks at the plants with clairvoyant sight sees living spiritual elements rising out of them. The light dips down into the plants and rises again out of them as a living spiritual element. In the animals it is the chemical ether that enters, and this chemical ether is not perceptible to man; if he could be aware of it, it would sound forth spiritually. The animals transform this ether into water-spirits. The plants transform light into air-spirits; animals transform the spirit active in the chemical ether into water-spirits. Finally, the cosmic ether, or life-ether, which man is prevented from killing and without which he could not live at all—he transforms the life-ether into Earth-spirits.

In a course of lectures given in Karlsruhe, From Jesus to Christ, I once spoke of the human “phantom”. This is not the time for drawing the connecting thread between what is to be said here and what was said then about the human “phantom”, but such connecting threads do exist and you will perhaps find them for yourself. Today I have to present the matter from another side.

There is perpetually engendered in man something that is also spiritual—the life in him. This is forever passing out into the world. Man projects an aura around him, an aura of rays whereby he continually enriches the earthly-spiritual element of the Earth. This earthly-spiritual element of the Earth, however, contains all the qualities, moral or otherwise, that man has acquired and bears within himself, for he sends it all out into his earthly environment. This is absolutely true. Clairvoyant sight perceives how man sends out his moral, intellectual and aesthetic aura into the world, and how this aura continues to live as earthly spirit in the spirituality of the Earth. As a comet draws its tail through the Cosmos, so does man draw through the whole of earthly life the spiritual aura which he projects. This spiritual aura is held together, phantom-like, during a man's life, but at the same time it rays out into the world his moral and intellectual properties of soul.

When in our occult studies we go back to the times before the Mystery of Golgotha, we find that the men of those days simply radiated this phantom-like entity, which contained their moral qualities, into the external world, into the external spiritual aura of the Earth. But humanity developed in the course of the Earth's existence, and just at the epoch where the Mystery of Golgotha came to pass, a certain stage had been reached in the evolution of this phantom-like entity. In earlier times it was much more evanescent; by the time of the Mystery of Golgotha it had become denser, had more form; and into this phantom-like entity there was now mingled, as a fundamental characteristic, the death which man develops in himself by killing the ray of light that enters into his eye, and so on, as I have explained. These Earth-spirit entities which radiate from man are like a stillborn child, because he imparts his death to them. If Christ had not come upon Earth, then, during the sojourn of their souls in earthly bodies, human beings could have continuously rayed out entities with the impress of death upon them. And with this impress of death there would have been bound up the moral qualities of man of which we spoke yesterday; objective guilt and objective sin. They would have lain within it.

Let us suppose that the Christ had not come. What would have happened in the evolution of the Earth? From the time in which the Mystery of Golgotha would otherwise have taken place, men would have spiritually created dense forms to which they had imparted death. And these dense forms would have become the very things that had to pass over to the Jupiter stage with the Earth. Man would have imparted death to the Earth. A dead Earth would have given birth to a dead Jupiter.

It could not have been otherwise, because if the Mystery of Golgotha had not come about, man would not have been able to permeate the radiations he gives out with the essences of the Music of the Spheres and the Cosmic Life. These essences would not have been there; they would not have flowed into the human radiations; but Christ brought them back through the Mystery of Golgotha. And when there is a fulfillment of the words, “Not I, but Christ in me”, when we bring about a relationship to Christ within ourselves, that which rays out from us and would otherwise be dead, is made living. Because we bear death within us, the living Christ has to permeate us, in order that He may give life to the spiritual Earth-being that we leave behind us. Christ the living Logos, permeates and gives life to the objective guilt and sin which detaches itself from us and is not carried further in our Karma, and because He gives it life, a living Earth will evolve into a living Jupiter. This is the outcome of the Mystery of Golgotha.

The soul, if it reflects, can receive Christ in the following way. It can realize that there was once a time when man was within the bosom of the divine Logos. But man had to succumb to the temptation of Lucifer. He took death into himself; into him there passed the germ by which he would have brought a dead Earth to birth as a dead Jupiter. The endowment which, before the temptation, the human soul had been destined to receive for its Earth-existence was left behind. With Christ it entered again into man's Earth-existence.

When man takes Christ into himself, so as to feel permeated with Christ, he is able to say to himself: “The endowment which the gods had allocated to me before the Luciferic temptation, but which owing to the temptation by Lucifer had to remain behind in the Cosmos, enters into my soul with the Christ. The soul becomes whole again for the first time by taking the Christ into itself. Only then am I fully soul; only then am I again all that the gods intended me to be from the very beginning of the Earth.” “Am I really a soul without Christ?” man asks himself, and he feels that it is through Christ that he first becomes the soul that the guiding divine Beings meant him to be. This is the wonderful feeling of “home” that souls can have with Christ; for out of the primal cosmic home of the soul of man the Christ descended, in order to give back to the soul of man that which had to be lost on Earth as a result of the temptation by Lucifer. The Christ leads the soul up again to its primordial home, the home allotted to it by the gods.

That is the bliss and the blessing in the actual experience of Christ in the human soul. It was this that gave such bliss to certain Christian mystics in the Middle Ages. They may have written much which in itself seems to be too strongly colored by the senses, but fundamentally it was spiritual. Such Christian mystics as those who joined Bernard of Clairvaux, and others, felt that the human soul was as a bride who had lost her bridegroom at the primal beginning of the Earth; and when Christ entered into their souls, filling them with life and soul and spirit, they experienced Christ as the soul-bridegroom who united Himself with the soul; the bridegroom who had been lost when the soul forsook her original home in order to follow Lucifer along the path of freedom, the path of differentiation between good and evil.

When the soul of man really lives into Christ, feeling that Christ is the living Being who from the death on Golgotha flowed out into the atmosphere of the Earth and can flow into the soul, it feels itself inwardly vivified through the Christ. The soul feels a transition from death into life.

So long as we have to live out our earthly existence in human bodies—and this will continue far into a remote future—we cannot hear directly the Music of the Spheres or have direct experience of the Cosmic Life. But we can experience the incoming of the Christ, and so we can receive, by proxy as it were, that which would otherwise come to us from the Music of the Spheres and the Cosmic Life.

Pythagoras, an Initiate of the ancient Mysteries, spoke of the Music of the Spheres. He had gone through the process whereby the soul passes out of the body, and he could then be carried away into the spiritual worlds. There he saw the Christ who was later to come to the Earth. Since the Mystery of Golgotha we cannot speak of the Music of the Spheres as did Pythagoras, but we can speak of it in another way. An Initiate might even today speak as Pythagoras did; but the ordinary inhabitant of the Earth in his physical body can speak of the Music of the Spheres and of the Cosmic Life only when he experiences in his soul, “Not I, but Christ in me”, for the Christ within him has lived in the Music of the Spheres and in the Cosmic Life. But we must go through this experience in ourselves; we must really receive the Christ into our souls.

Let us suppose that a man were to fight against this, that he did not wish to receive Christ into his soul. Then he would come to the end of the Earth period, and in the nebulous spirit-structure that had then taken shape out of the Earth-spirits arising in the course of human evolution, he would have all the phantom-like beings which had issued from him in former incarnations. They would all be there. The tendency indicated here would lead to a dead Earth, and this would pass over, dead, to Jupiter. At the end of the Earth period a man might have carried through and completely absolved his Karma; he might have made personal compensation for all his imperfect deeds; he might have become whole in his soul-being, in his ego, but the objective sin and guilt would remain. That is an absolute truth, for we do not live only for ourselves, so that by adjusting our Karma we may become egotistically more nearly perfect; we live for the world, and at the end of the ages the remains of our Earth incarnations will stand there like a mighty tableau if we have not taken into us the living Christ.

When we connect what was said yesterday with what is being said today (and it is really the same, only seen from two sides) we understand how Christ takes upon Himself the guilt and sin of Earth humanity, in so far as these are objective guilt and sin. And if we have inwardly realized this “Not I, but Christ in me”, the Christ in us, then He takes over the objective remains of our incarnations, and they stand there vivified by Christ, irradiated by Christ and permeated by His life. Yes, the remains of our incarnations stand there, and what do they come to, taken as a whole?

Because Christ unites them all—Christ who belongs to all mankind in the present and in the future—the remains of the single incarnations are all compressed together. Every human soul lives in successive incarnations. From each incarnation certain relics or remains are left, as we have described. Further incarnations will leave other remains, and so on, up to the end of the Earth period. If these relics are permeated by Christ, they are compressed together. Compress what is rarefied and you will get density. Spirit also becomes dense, and so our collective Earth-incarnations are united into a spiritual body. This body belongs to us; we need it because we evolve onwards to Jupiter, and it will be the starting-point of our embodiment on Jupiter. At the end of the Earth period we shall stand there with the soul—whatever the particular karma of the soul may be—and we shall stand there before our earthly relics which have been gathered together by Christ, and we shall have to unite with them in order to pass over with them to Jupiter.

We shall rise again in the body, in the earthly body that has condensed out of the separate incarnations. Truly, my dear friends, from a heart profoundly moved I utter these words: “In the body we shall rise again!”

In these days, young people of sixteen and even less are beginning to claim a creed of their own, and to talk of having happily grown beyond such nonsense as the “Resurrection of the Body”. But those who seek to deepen their occult knowledge of the mysteries of the universe strive gradually to rise to an understanding of what has been said to mankind, because—as I explained at the beginning of the lecture—it had first of all to be said, in order that men might grasp it as life-truth and come to understand it later. The resurrection of the body is a reality, but our soul must feel that it will rise again with the earthly relics that have been collected, brought together by Christ, by the spiritual body that is permeated with Christ. This is what our soul must learn to understand. For let us suppose that, because of our not having received into ourselves the living Christ, we could not approach this Earth-body, with its sin and guilt, and unite with it. If we had rejected the Christ, the relics of our various incarnations would be scattered at the end of the Earth period; they would have remained, but they would not have been gathered together by the Christ, who spiritualizes the whole of humanity. We should stand there as souls at the end of the Earth period and we should be bound to the Earth, to that part of the Earth which remains dead in our relics. Certainly our souls would be free in the spirit in an egotistic sense, but we would be unable to approach our bodily relics. Such souls are the booty of Lucifer, for he strives to thwart the true goal of the Earth; he tries to prevent souls from reaching their Earth-goal, to hold them back in the spiritual world. And in the Jupiter period Lucifer will send over what has remained of scattered Earth-relics as a dead content of Jupiter. It will not, as Moon, separate from Jupiter, but will be within Jupiter, and it will be continually thrusting up these Earth-relics. And these Earth-relics will have to be animated as species-souls by the souls above.

And now you will remember what I have told you some years ago: that the human race on Jupiter will divide itself into those souls who have attained their Earth-goal, who will have attained the goal of Jupiter, and into those souls who will form a middle kingdom between the human kingdom and the animal kingdom on Jupiter. These latter will be Luciferic souls—Luciferic, merely spiritual. They will have their body below, and it will be a direct expression of their whole inner being, but they will be able to direct it only from outside. Two races, the good and the bad, will differentiate themselves from one another on Jupiter. This was stated years ago; today we wish to consider it more deeply.

A Venus-existence will follow that of Jupiter, and again there will be an adjustment through the further evolution of the Christ; but it is on Jupiter that man will realize what it means to be perfected only in his own ego, instead of making the whole Earth his concern. That is something he will have to experience through the whole course of the Jupiter cycle, for everything he has not permeated with Christ during his earthly existence may then appear before his spiritual sight.

Let us reflect from this point of view upon the words of Christ with which He sent His disciples out into the world to proclaim His Name, and in His Name to forgive sins. Why to forgive sins in His Name? Because the forgiveness of sins is connected with His Name. Sins can be blotted out and transformed into living life only if Christ can be united with our Earth-relics, if during our Earth-existence He is within us in the sense of the Pauline saying: “Not I, but Christ in me”.

And wherever any religious denomination associates itself in its outer observances with this saying of Christ, in order to bring home to souls, again and again, all that is connected with Christ, we must seek this deeper meaning in it. When, in any religious denomination, one of Christ's servants speaks of the forgiveness of sins, as though by Christ's command, it means that with his words he forms a connection with the forgiveness of sins through Christ, and to the soul in need of comfort he says, in effect: “I have seen that you have developed a living relationship to Christ. You are uniting the objective sin and guilt, and the objective sin and guilt that will enter into your Earth-relics, with everything that Christ is for you. Because I have recognized that you have permeated yourself with Christ—therefore I dare say to you: your sins are forgiven.”

Such words always mean that he who in any religious denomination speaks of the forgiveness of sins is convinced that the person in question has found a connection with Christ, that he wants to bear Christ in his heart and in his soul. Because of this he can properly give comfort when the other person comes to him conscious of guilt. “Christ will forgive you, and I am permitted to say to you that in His Name your sins are forgiven.” Christ is the only forgiver of sins because He is the bearer of sins. He is the Being who gives life to human Earth-relics, and a wonderful link with Him is created when those who want to serve Him can give comfort in the words, “Your sins are forgiven”, to those who show that in their inner being they feel a union with Christ. For it is like a fresh strengthening of the relationship to Christ when the soul realizes: “I have understood my guilt and sins in such a way that it can permissibly be said to me that Christ takes them upon himself, works through them with His being.” If the expression “the forgiveness of sins” is to be an expression of the truth, it must always carry an undertone which reminds the sinner of his bond with Christ, even if he does not form it anew. Between the soul and Christ there must be a bond so intense that the soul cannot be reminded of it often enough. And because the Christ is bound up with the objective sin and guilt of the human soul, the soul can best remind itself in daily life of its relationship to Christ by always remembering, at the moment of the forgiveness of sins, the presence of the Cosmic Christ in the Earth's existence.

Those who join Anthroposophy in the right spirit, and not merely in an external sense, can most assuredly become their own father confessors. Most assuredly through Spiritual Science they can learn to know Christ so intimately, and feel themselves so closely connected with Him, that they can be directly conscious of His spiritual presence. And when they have solemnly vowed themselves to Him as the Cosmic Principle, they can in spirit direct their confusion to Him and in their silent meditation ask from Him the forgiveness of sins. But as long as men have not yet permeated themselves with spiritual science in this deep spiritual sense, we must look with understanding at what the “forgiveness of sins” signifies in the various religious observances of the world. Men will become spiritually freer and freer, and in this greater spiritual freedom their communion with Christ will become more and more a direct experience.

And there must be tolerance! A person who believes that through the deep inward understanding he has of the Spirit of the Mystery of Golgotha, the Christ, he can hold direct intercourse with the Christ, must look with understanding upon those who need the positive declarations of a confession of faith, and a minister of Christ to give them comfort with words, “Your sins are forgiven”. On the other hand, there should be tolerance on the part of those who see that there are men who can be independent. In earthly life this may be all an ideal, but the anthroposophist may at least look up to such an ideal.

I have spoken to you of spiritual secrets which make it possible for men—even those who have absorbed much anthroposophical teaching—to look still more deeply into the whole nature of our being. I have spoken to you of the overcoming of human egoism, and of those things we must understand before we can have a right understanding of Karma. I have spoken to you of man in so far as he is not only an “I” being, but belongs to the whole Earth-existence and is thereby called to help forward the attainment of the divine aim appointed for the Earth. The Christ did not come into the world and pass through the Mystery of Golgotha in order that He might be something to each one of us in our egoism. It would be terrible if Christ were to be so understood that the words of Paul, “Not I, but Christ in me” served only to encourage a higher egoism. Christ died for the whole of humanity, for the humanity of the Earth. Christ became the central spirit of the Earth, who has to save for the Earth the spiritual-earthly elements that flow out from man.

Nowadays one can read theological works—and those who have read them will bear me out—which assure us that certain theologians of the nineteenth and twentieth centuries have at last disposed of the popular medieval belief that Christ came to Earth in order to snatch the Earth from the devil, to snatch the Earth from Lucifer. Within modern theology there is an “enlightened” materialism which will not recognize itself as such but on the contrary imagines itself to be specially enlightened. It says: “In the dark Middle Ages people said that Christ appeared in the world because He had to snatch the Earth away from the devil.” But the true explanation leads us back to this simple, popular belief. For everything on the Earth that is not set free by Christ belongs to Lucifer. All that is human in us, all that is more than what is merely confined in our ego, is ennobled, is made fruitful for the whole of humanity, when it is permeated with Christ.

And now, at the end of our considerations during the last few days, I would not like to conclude without saying those further words to each single one of the souls who are gathered together here:

Hope and confidence in the future of our work can dwell in our hearts, because we have endeavored, from the very beginning, to fill what we had to say with the will of Christ. And this hope and confidence may allow us to say that our teaching is itself what Christ has wished to say to us, in fulfillment of His words: “I am with you always, even to the end of the Earth ages.” We have wished to be mindful only of what comes from Him. And all that He has inspired us with, according to His promise, we want to take into our souls as our spiritual science. It is not because we feel our spiritual science to be imbued with any sort of Christian dogmatism that we regard it as Christian, but because, having Christ within us, we look on it as a revelation of the Christ in ourselves. I am therefore also convinced that the springing up of true spiritual science in those souls who want to receive, with us, our Christ-filled spiritual science will be fruitful for the whole of humanity, and especially for those who welcome these fruits.

Clairvoyant observation shows that much of what is good, spiritually good, in our Movement proceeds from those who have taken our Christian spiritual science into themselves, and then, having passed through the gate of death, send down to us the fruits of this Christian spiritual science. The Christian spiritual science which those souls have taken into themselves and are now sending down to us from the spiritual worlds is already living in us. For they do not keep it in their own karmic stream for the sake of their own perfecting; they can let it stream into those who want to receive it. Comfort and hope arise for our spiritual science when we know that our so-called “dead” are working with us.

In the second lecture we spoke about these things in a certain connection. But today, when we have come to the close of the course, I should like to add a personal word.

While I have been speaking to the Norrköping Branch of our society, I could not be other than conscious always of the spirit of one who was so closely connected with us here. The spirit of Frau Danielsen looks down like a good angel on all that this Branch wants to undertake. Hers also was a Christian spirit in the sense described, and the souls who knew her will never feel themselves separated from her. May that spirit hover as guardian-spirit over this Branch! Most willingly and surely will it do so if the souls who work in this Branch receive it. With these words, spoken from the depths of my heart, I close these lectures, and I hope that we shall continue to work together on the spiritual path we have embraced.

[ 1 ] If we reflect upon ourselves, we soon come to realize that, in addition to the self we encompass with our thoughts, feelings, and fully conscious impulses of will, we bear in ourselves a second, more powerful self. We become aware that we subordinate ourselves to this second self as to a higher power. At first, this second self seems to us a lower being when compared to the one we encompass with our clear, fully conscious soul and its natural inclination toward the good and the true. And so, initially, we may strive to overcome this seemingly lower self.

A closer self-examination, however, can teach us something else about this second self. If periodically we look back on what we have experienced or done in life, we make a strange discovery, one that becomes more meaningful for us the older we become. Whenever we think about what we did or said at some time in the past, it turns out that we did a great many things we actually understood only at a later date. When we think of things we did seven or eight years ago—or perhaps even twenty years ago—we realize that only now, after a long time, is our mind sufficiently developed to understand what we did or said then.

Of course, there are people who do not make such self-discoveries because they do not try to. Nevertheless, this sort of soul-searching is extraordinarily fruitful. For in such moments as we become aware that we are only now beginning to understand something we did in our earlier years-that in the past our minds were not mature enough to understand what we did or said then-a new feeling emerges in our soul. We feel ourselves as if sheltered by a benevolent power presiding in the depths of our own being. We begin to trust more and more that, in the highest sense of the word, we are not alone in the world and that whatever we can understand or do consciously is fundamentally only a small part of what we accomplish in the world.

[ 2 ] After we have gone through this process of discovery a number of times, an insight that is theoretically easy to understand can become part of our practical lives. We know, in theory at any rate, that we would not get very far in life if we had to do everything in full consciousness, rationally understanding all the circumstances and ramifications in every case. To see that this is so we need only consider how and when we accomplish those acts that are the wisest and most important for our existence. A moment's thought will reveal that we act most wisely in the time between birth and the moment at which memory, that first moment we can remember when in later years we try to recall our early life, begins.

This is to say that, as we think back to what we did three, four, or five and more years ago, we reach a certain point in childhood beyond which our memory does not extend. Our memory does not go back any further. Parents or other people can tell us what happened before that time, but our own memory does not go back beyond a certain point. This is the point in our lives when we first began to perceive ourselves as an I. People whose memory is intact can usually remember back to, but not earlier than, this moment.

Our souls, however, have already performed their wisest deeds before this time. Never again in later life, after we have attained full consciousness, will we be able to accomplish such splendid and tremendous deeds as those we accomplished out of the unconscious depths of our souls in the first years of childhood. As we know, we bring the fruits of earlier lives on earth with us into the physical world at birth. For example, at birth our physical brain is still an incomplete and unfinished instrument. The soul must then work on it, adding the finer, detailed structures that make it the medium of all the soul's faculties. In fact, before the soul is fully conscious, it works on the brain to transform it into an instrument to express all the capacities, aptitudes, characteristics, and so on, that it has as a consequence of earlier lives. This work on our own body is guided from a perspective that is wiser than anything we can achieve later with our full consciousness. Moreover, during this time when the brain is being transformed, we must also acquire the three most important capacities for life on earth.

[ 3 ] The first capacity we must learn is to orient our body in space. People today do not realize what this means and that it touches on the most essential differences between human beings and animals. Animals are destined from the beginning to achieve their equilibrium in a certain way: one is destined to be a climber, another a swimmer, and so on. Animals are so constituted that from the outset they can orient themselves in space correctly. This is true even of primates. If zoologists were aware of this, they would put less emphasis on the number of similar bones, muscles, and so forth that human beings and animals have. After all, this is not nearly as important as the fact that human beings are not given an innate way to achieve equilibrium in space but must develop it out of their total being.¹

It is significant that we must work on ourselves to develop from beings that cannot walk into ones that walk upright. We achieve our vertical position, our position of equilibrium in space, by ourselves. In other words, we establish our own relationship to gravity. Those who do not wish to consider the question deeply will, of course, easily dispute our explanation on apparently good grounds. They may claim, for example, that we are just as well constituted for walking upright as climbing animals are for climbing. Upon closer examination, however, we find that animals' orientation in space is determined by their physical organization. In human beings, however, it is the soul that establishes the relationship to space and shapes the organization.

[ 4 ] The second capacity we learn out of ourselves from our essential being—which remains the same through successive incarnations—is language. This allows us to relate to our fellow human beings and makes us bearers of the spiritual life that permeates the physical world primarily by means of human beings. It has often been emphasized, and with good reason, that someone stranded on a desert island who had had no contact with other human beings before learning to speak would never learn to do so. What we receive through heredity, on the other hand, what is implanted in us for development in later years, does not depend on our interactions with other human beings. For example, we are predisposed by heredity to change teeth in our seventh year. Even on a desert island our second set of teeth would grow if we reached that age. But if our soul being, the part of us that continues from one life to the next, is not stimulated we will not learn to speak. In a sense, we must sow the seed for the development of the larynx in the time before our earliest memory-before we attain full I-consciousness-so that the larynx can then become an organ of speech.

[ 5 ] There is still a third, even less well known, capacity that we learn on our own through what we bear within us through successive incarnations. I am referring here to our ability to live within the world of thoughts and ideas, the world of thought itself. Our brain is formed and worked on because it is the tool of thinking. At the beginning of life, the brain is still malleable because we must shape it ourselves to make it an instrument for the thinking appropriate to our essential being. The brain at birth is the result of the work of forces inherited from our parents, grandparents, and so on. It is in our thinking that we bring to expression what we are as individuals in conformity with our former earthly lives. Therefore, after birth, when we have become physically independent of our parents and ancestors, we must transform the brain we have inherited.

[ 6 ] Clearly, then, we accomplish significant steps in the early years of life. We work on ourselves in accordance with the highest wisdom. In fact, if we had to rely on our own intelligence, we could not achieve what we must accomplish without our intelligence in the first few years of our lives. Why is this so? Why must all these things be accomplished from soul depths that lie outside our consciousness? Because, in the first years of our lives, our souls, as well as our whole being, are much more closely connected with the spiritual worlds of the higher hierarchies than is the case later.

Clairvoyants, who can trace the spiritual processes involved because they have undergone spiritual training, discover that something tremendously significant happens at the moment when we achieve I-consciousness, that is, at the moment of our earliest memory. They can see that, during the early years of childhood, an aura hovers about us like a wonderful human-superhuman power. This aura, which is actually our higher part, extends everywhere into the spiritual world. But at the earliest moment we can remember,² We can experience ourselves as a coherent I from this point on because what had previously been connected to the higher worlds then entered the I. Thereafter, our consciousness establishes its own relationship to the outer world.

This conscious relationship to the outer world does not yet exist in early childhood. In childhood, a dream world still seems to hover about us. We work on ourselves with a wisdom that is not in us, a wisdom that is more powerful and comprehensive than all the conscious wisdom we acquire later. This higher wisdom works from the spiritual world deep into the body; it enables us to form the brain out of the spirit. We can rightly say, then, that even the wisest person can learn from a child. For the wisdom at work in children does not become part of our consciousness in later life. It is obscured and exchanged for consciousness.

In the first years of life, however, this higher wisdom functions like a “telephone connection” to the spiritual beings in whose world we find ourselves between death and rebirth. Something from this world still flows into our aura during childhood. As individuals we are then directly subject to the guidance of the entire spiritual world to which we belong. When we are children—up to the moment of our earliest memory—the spiritual forces from this world flow into us, enabling us to develop our particular relationship to gravity. At the same time, the same forces also form our larynx and shape our brain into living organs for the expression of thought, feeling, and will.

[ 7 ] During childhood, then, we work out of a self that is still in direct contact with the higher worlds. Indeed, to a certain degree, we can still do this even in later life, although conditions change. Whenever we feel that we did or said something in earlier years that we are only now coming to understand, we have an indication that we were guided by a higher wisdom at that earlier time. Only years later do we manage to gain insight into the motives of our past conduct. All this indicates that at birth we did not entirely leave behind the world we lived in before entering into our new, physical existence. In fact, we never leave it behind completely. What we have as our part of higher spirituality enters our physical life and remains with us. Thus, what we bear within us is not a higher self that has to be developed gradually, but one that already exists and that often leads us to rise above ourselves.

[ 8 ] All that we can produce in the way of ideals and artistic creativity—as also the natural healing forces in our body, which continuously compensate for the injuries life inflicts—originate not in our ordinary, rational minds but in the deeper forces that work in our early years on our orientation in space, on the formation of the larynx, and on the development of the brain. These same forces are still present in us later. People often say of the damages and injuries we sustain in life that external forces will not be of any help and that our organism must develop its own inherent healing powers. What they are talking about is a wise, benevolent influence working upon us. From this same source also arise the best forces that enable us to perceive the spiritual world—that is, to have true clairvoyance.

[ 9 ] We can now ask why the higher powers work on us only in the early years of childhood. [ 10 ] It is easy to answer one half of this question, for if these higher forces continued to work on us in the same way into later life, we would always remain children and could never achieve full I-consciousness. What worked previously from without must be transferred into our own being.

But there is a more significant reason, one that can tell us more about the mysteries of human life. Spiritual science teaches that we have to consider the human body at the present stage of the earth's evolution as having developed from earlier conditions. People familiar with spiritual science know that in the course of this evolution various forces have worked on our whole being—some on the physical body, others on the etheric body, and others again on the astral body.³ We have evolved to our present condition because beings we call luciferic and ahrimanic have affected us. Through their forces, our essential being became worse than it would have been if only the forces of the spiritual guides of the world, those who want to advance our development in a straight line, had worked on us. Indeed, suffering, disease, and death can be traced to the fact that, in addition to the beings who advance our development in a straight line, luciferic and ahrimanic beings are also at work and continuously thwart our progress.

What we bring with us at birth contains something that is better than anything we can make of it in later life. [ 11 ] In early childhood, the luciferic and ahrimanic forces have only a limited influence on our being. Essentially, they are active only in what we make of ourselves through our conscious life. If we retained the best part of ourselves in its full force beyond the first phase of childhood, its influence would be too much for us because the luciferic and ahrimanic forces opposing the part of ourselves that is better than the rest would weaken our whole being. Our constitution as human beings in the physical world is such that, once we are no longer soft and malleable as children, we can no longer stand to have the forces of the spiritual world continue to affect us directly. The forces that underlie our orientation in space and the formation of the larynx and the brain would shatter us if they continued to influence us directly in later life. These forces are so powerful that our organism would waste away beneath their holiness if they continued to work on us. However, for the activity that brings us into conscious contact with the supersensible world, we have to call upon these forces again.

[ 12 ] This leads us to a realization that is very significant if we understand it rightly. In the New Testament it is put thus: “Unless you turn and become like children, you will never enter the kingdom of heaven.” (Matthew 18:3) What then seems to be the highest ideal for a human being if the above statement is correctly understood? Surely that our ideal must be to approach ever closer a conscious relationship with the forces that worked on us, without our awareness, in the first years of childhood. At the same time, we must realize that we would collapse under the power of these forces if they were immediately and too easily to affect our conscious life. That is why a careful preparation is necessary to achieve the capacities that lead to a perception of supersensible worlds. The goal of this preparation is to enable us to bear what we simply cannot bear in ordinary life.

[ 13 ] Our passing through successive incarnations is significant for the overall evolution of our essential being, which has undergone successive past lives and will continue to go through future lives. The evolution of the earth runs parallel to our own. At some point in the future, the earth will have reached the end of its course; then the planet earth, as a physical entity, will have to separate from the totality of human souls—just as when we die the body separates from the spirit, and the soul, in order to live on, enters the spiritual realm between death and rebirth.⁴ From this point of view, our highest ideal must be the striving to make all the fruits to be gained in earthly life truly our own before we die.

[ 14 ] The forces that make us too weak to bear those forces that work on us in childhood originate in the organism of the earth. By the time this separates from humanity, we must have advanced to the point of giving over our whole being to the forces that presently work on us only in childhood. Only when we have reached this level can we claim to have attained our goal. Thus, through successive earthly lives, we must gradually make our entire being, including our consciousness, an expression of the forces that work on us under the guidance of the spiritual world in early childhood. This is the purpose of evolution.

After such considerations, the realization that we are not alone takes hold of our soul. This realization imbues us with humility, but also with a proper consciousness of our human dignity. We realize at the same time that something lives in us that can prove at all times that we can rise above ourselves to a self that is already surpassing us and will continue to do so from one life to the next. As this realization assumes a more and more definite form, it can have a very soothing, heartwarming effect and, at the same time, imbue the soul with the appropriate humility and modesty. What lives within us is truly a higher, divine human being, and we can feel ourselves pervaded by this being as by a living presence of whom we can say, This is my inner guide in me.

[ 15 ] Given this, the thought easily arises that we should strive in every way possible to achieve harmony with that part in us that is wiser than our conscious intelligence. Thereafter, our attention will no longer be directed to the conscious self but will be focused instead on an expanded self, and from this perspective we can then combat and eradicate all our false pride and arrogance. From this feeling we will gradually come to a right understanding of our present incompleteness. We shall come to see that we will become complete when the comprehensive spirituality at work in us has the same relationship to our adult consciousness that it had to our unconscious soul life in early childhood.

[ 16 ] Even though we may not remember anything from our first four years of life, we can safely say that the active influence of the higher spiritual realms lasts for about the first three years. By the end of this period we have become able to connect the impressions from the outer world with our I-concept. To be sure, this coherent I-concept cannot be traced back beyond the first moment we can remember. This is a moment that is difficult to locate, for with the awakening of distinct I-consciousness, our memory may be so weak that it cannot be recovered later. Nevertheless, we may say that people generally remember as far back as the beginning of the fourth year. In other words, we are justified in saying that the higher forces that have a decisive influence on us in childhood can work on us for three years. It follows that our constitution in the present, middle phase of the earth's evolution enables us to absorb these higher forces for only three years.

[ 17 ] Now if, through some special cosmic powers, we could somehow remove the ordinary I from a person—if the ordinary I that has accompanied a person through successive incarnations could be separated from that person's physical, etheric, and astral bodies—and we could then replace the ordinary I with an I that is connected with the spiritual worlds—what would happen? After three years this person's body would fall apart! If such a thing were to happen, world karma would have to do something to prevent the spiritual being connected to the higher worlds from living in this body for more than three years. [During the transition from childhood to the following stages, our organism retains its viability because it can still change during this period. In later life it can no longer change, and therefore cannot survive with the self connected directly to the spiritual worlds.] Only at the conclusion of our earthy lives will we be able to retain the forces within ourselves that allow us to live with that spiritual being for more than three years. Then we will be able to say, Not I but this higher self in me, which has been there all along, is now at work in me. Until then, we will not be able to experience this. At most, we will be able to feel the presence of this higher self, but our actual, real human I will not yet be able to bring the higher self fully to life.

[ 18 ] Let us now assume that a human organism were to enter the world at some moment in the middle of the earth's lifetime, and that, at a certain point by means of certain cosmic powers, this organism was freed of its I and received in its stead the I that is usually active only in the first three years of childhood—the I that is connected to the spiritual worlds we live in between death and rebirth. How long would such a person be able to live in an earthly body? Such a person would be able to survive in this earthy body only for about three years. After three years, world karma would have to intervene and destroy this human organism.

[ 19 ] What we have assumed here did actually occur at one time in history. When the human organism known as Jesus stood on the banks of the Jordan to be baptized by John, his I left his physical, etheric, and astral bodies. But after the Baptism, that organism bore within itself the higher self of humanity in fully conscious form. The self that works on us with cosmic wisdom in childhood, before we are conscious of it, was then fully conscious in Jesus of Nazareth. And by this very fact, this self, which was connected to the higher spiritual world, could live in this human body for only three years. Events then had to follow a course that brought an end to Jesus' physical life three years after the Baptism.

[ 20 ] Indeed, we have to understand the external events in the life of Jesus Christ as resulting from the inner causes discussed above. They are the outer expression of these causes. [ 21 ] This reveals the deeper connection between the guide in us—which radiates into our childhood as into a dark room and always works under the surface of our consciousness as our best self—and what once entered into human history to live for three years in a human sheath.

[ 22 ] This “higher” I, which is connected to the spiritual hierarchies, entered history in the person of Jesus of Nazareth—an event that is symbolized by the spirit descending in the form of a dove, saying: “This is my well beloved Son, today I have begotten him” (Matthew 3: 17). (Such is the original meaning of the words). What is revealed here? If we hold this image of the Baptism before our eyes, we have before us the highest human ideal. That is what is meant when the gospels tell us that Christ can be seen and known in every person. Even if there were no gospels and no tradition to report that a Christ once lived, our knowledge of the nature of the human being would tell us that Christ is alive in us.

[ 23 ] To know the forces at work in childhood is to know the Christ in us. The question then arises whether this realization also leads us to acknowledge that Christ at one time really lived on earth in a human body? We can answer “yes” to this without requiring any documents, because true clairvoyant self-knowledge convinces people in our time that there are forces in the human soul that come from Christ.

In the first three years of childhood these forces are active without any effort on our part. They can also work on us in our later life—if we seek Christ in ourselves through contemplation. It was not always possible to find the Christ within; indeed, as clairvoyant perception reveals, prior to Christ's life on earth, there were times when no amount of contemplation would have helped people to find the Christ. Clairvoyant cognition teaches us that this is so. Between the time when Christ could not be found within and the present, when he can be found in this way, lies Christ's life on earth. It is because Christ lived on the earth that we can now find him within, in the way I have indicated. Thus, for clairvoyant perception, the fact that Christ lived on the earth is proven without recourse to any historical documentation.

[ 24 ] It is as if Christ had said: Human beings, I want to be an ideal for you that presents to you on a higher, spiritual level what is fulfilled in the body. In the early years of life we learn out of the spirit, first, to walk—that is, we learn, under the guidance of the spirit, to find our way in earthly life. Then we learn to speak—to formulate the truth—out of the spirit. In other words, we develop the essence of truth out of speech sounds. Finally, we also develop the organ for our life as earthly I-beings. Thus, in the first three years of life, we learn three things. We learn to find the “way,” that is, to walk; we learn to represent the “truth” with our organism, and we learn to express “life” in our body through the spirit. There is no more meaningful paraphrase imaginable of the words “Unless you turn and become like children, you will never enter the kingdom of heaven.” (Matthew 18:3)

Most meaningfully, therefore, the I-being of Christ is expressed in the words: “I am the Way, the Truth, and the Life!” The higher spiritual forces form our organism in childhood—though we are not conscious of this—so that our body becomes the expression of the way, the truth, and the life. Similarly, the human spirit gradually becomes the conscious bearer of the way, the truth, and the life by permeating itself with Christ. Thereby we transform ourselves in the course of our earthly life into the power at work in us in childhood.

[ 25 ] Words such as these about the way, the truth, and the life can open the doors of eternity for us. Once our self-knowledge has become true and substantial, these words will resound for us from the depths of our soul.

[ 26 ] What I have presented here opens up a twofold perspective on the spiritual guidance of the individual and of humanity as a whole. First, as individuals, we find the Christ, the guide in us, through self-knowledge. We can always find Christ in this way because, since his life on earth, he is always present in us. Second, when we apply the knowledge we have gained without the help of historical documents to these documents, we begin to understand their true nature. They are the historical expression of something that has revealed itself in the depths of the soul. Therefore, historical documents should be regarded as part of that guidance of humanity that is intended to lead the soul to itself.

[ 27 ] If we understand the eternal spirit of the words “I am the Way, the Truth, and the Life” in this way, we do not need to ask why we have to enter life as children even after having passed through many incarnations. For we realize that this apparent imperfection is a perpetual reminder of the highest that lives in us. We cannot be reminded often enough—we need to be reminded at least at the beginning of each new life – of the great truth of what we really are in our innermost essential being, that underlies all our earthly lives but remains untouched by the imperfections of earthly existence.

[ 28 ] It is best not to present too many definitions or concepts when talking about spiritual science or theosophy [anthroposophy] or about occultism in general. It is better to describe things and to try to convey an idea of what they really are like. That is why I have tried here to give you a sense of what is characteristic of the first three years of life and of how this relates to the light that radiates from the cross on Golgotha. The description I have given bespeaks an impulse in human evolution that will make St. Paul's words “Not I, but Christ in me” come true. All we need to know is what as human beings we really are; on the basis of this knowledge we can then gain insight into the being of Christ. Only after we have arrived at this Christ-idea through a real understanding of humanity, and after we have understood that to find Christ we must seek him in ourselves, will turning to the Bible be useful for us. No one has a greater or more conscious appreciation of the Bible than those who have found Christ in this way.

Imagine that a Martian who had never heard anything about Christ and his works, came down to earth. This Martian would not understand much of what happened here, and much of what interests people today would not interest this visitor. However, this Martian would be interested in what is the central impulse of earthy evolution, namely, the Christ-idea as expressed in human nature. Once we understand this, we will for the first time be able to read the Bible correctly, for we will then see that it expresses in a wonderful way what we have first perceived within ourselves. You see, we do not need to be taught a particular appreciation of the gospels. When we read the gospels as fully conscious individuals, what we have learned through spiritual science enables us to fully realize their greatness.

[ 29 ] I am hardly exaggerating when I claim that there will come a time when the general opinion will be that people who have learned to understand and appreciate the content of the gospels through spiritual science will see them as scriptures intended for the guidance of humanity and that their understanding will do the Bible more justice than anything else has so far. It is only through understanding our own inner being that we can come to see what lies hidden in these profound scriptures. Now, if we find in the gospels what is so completely part of our own being, it follows that it must have entered the scriptures through the people who wrote them. Thus, what we have to admit concerning ourselves—and the older we get, the more often we have to admit it—namely, that we do many things we don't understand fully until many years later: this must also be true for the writers of the gospels. They wrote out of the higher self that works on all of us in childhood. Thus, the gospels originate in the same wisdom that forms us. The spirit is revealed physically in the human body as well as in the writing of the gospels.

[ 30 ] In this context, the concept of inspiration becomes meaningful once again in a positive sense. Just as higher forces work on the brain in the first three years of childhood, so the spiritual worlds imbued the writers of the gospels with the forces out of which they wrote their gospels. These facts reveal the spiritual guidance of humanity. After all, if there are people in the human race who write documents out of the same forces that wisely shape human beings, then humanity as a whole is truly being guided. And just as individuals say or do things they understand only at a later age, so humanity as a whole produced evangelists as mediators who provided revelations that can be understood only gradually. These scriptures will be understood more and more as humanity progresses. As individuals, we can feel a spiritual guidance within us; humanity as a whole can feel it in persons who work as the gospel writers did.

[ 31 ] The concept of the guidance of humanity we have just established can now be expanded in many ways. Let us assume a person has found students or disciples, that is, people who declare their faith in him and become his loyal followers. Such a person out of genuine self-knowledge will easily realize that having found students gives him the feeling that what he has to say does not originate within him. Instead, spiritual forces from higher worlds want to communicate with the students and find in the teacher a suitable instrument for revealing themselves.

[ 32 ] Such a teacher may then reason as follows: When I was a child, I worked on myself by means of forces that came from the spiritual world. The best I can now contribute here must also come from higher worlds. I must not consider it as part of my ordinary consciousness. Indeed, such an individual may feel that something like a daemon—the word daemon here refers to a benevolent spiritual power—works from the spiritual world through him on the students.

According to Plato, Socrates felt something like this when he spoke of his daemon as something that guided and directed him.⁵ Many attempts have been made to explain Socrates' daemon. However, to explain it we must accept the idea that Socrates could feel something akin to what emerges from the above considerations. Based on this, we then realize that during the three or four centuries when the Socratic principle prevailed in Greece, Socrates introduced a mood into the Greek world that served as preparation for another great event. The mood I am referring to accompanied the realization that what we perceive of an individual does not comprise the whole of what enters this world from the higher one. This mood continued to prevail long after Socrates' death. The best people who had this feeling later also best understood the words “Not I, but the Christ in me.” They realized that Socrates had to speak of a daemon-like force working out of the higher worlds, but through the ideal of Christ it became clear what Socrates had really meant. Of course, Socrates could not yet speak of Christ because in his time people could not yet find the Christ-being within.

[ 33 ] Here again we feel something of a spiritual guidance of humanity; nothing can enter the world without preparation. Why did Paul find his best followers in Greece? Because Socratism had prepared the ground there. That is, more recent events in the development of humanity can be traced back to earlier events that prepared people to allow the later events to work upon them. This gives us an idea of how far the guiding impulse of human evolution reaches; it puts the right people at the right time in the place where they are needed for our development. In facts such as these the guidance of humanity is evident in a general way.

[ 34 missing ]

• 1. For a further description of the essential differences between human beings and animals, see Wolfgang Schad, Man and Mammals, (Garden City, NY: Waldorf Press, 1977) and Rudolf Steiner, Study of Man, (London: Rudolf Steiner Press, 1966).
• 2. Steiner describes the aura in Theosophy, 140–153.
• 3. The physical body is the corporeal aspect of the human being, related to the mineral kingdom. The etheric body, or body of formative forces through which life unfolds, is related to the plant kingdom. The astral body bears desires, pleasure and pain, and the qualitative world of emotions, and is related to the animal kingdom. See Occult Science, 21–28.
• 4. For a description of earth evolution, see Occult Science, chap. 2.
• 5. Socrates, 470–399 B.C., Greek philosopher and teacher. Plato, 427–347 B.C., Greek philosopher, the most famous student of Socrates.

When we consider how Karma works,¹ we always have to bear in mind that the human Ego, which is the essential being, the inmost being, of man, has as it were three instruments through which it is able to live and express itself in the world. These are the physical body, the etheric body and the astral body. Man really carries the physical, etheric and astral bodies with him through the world, but he himself is not in any one of these bodies. In the truest sense he is the Ego; and it is the Ego which both suffers and creates Karma.

Now the point is to gain an understanding of the relationship between man as the Ego-being and these three instrumental forms—if I may call them so—the physical, etheric and astral bodies. This will give us the foundation for an understanding of the essence of Karma. We shall gain a fruitful point of view for the study of the physical, the etheric and the astral in man in relation to Karma, if we consider the following.

The physical as we behold it in the mineral kingdom, the etheric as we find it working in the plant kingdom, and the astral as we find it working in the animal kingdom—all these are to be found in the environment of man here on Earth. In the Cosmos surrounding the Earth we have that Universe into which, if I may so describe it, the Earth extends on all sides. Man can feel a certain relationship between what takes place on the Earth and what takes place in the cosmic environment. But when we come to Spiritual Science we have to ask: Is this relationship really so commonplace as the present-day scientific conception of the world imagines? This modern scientific conception of the world examines the physical qualities of everything on the Earth, living and lifeless. It also investigates the stars, the sun, the moon, etc.; and it discovers—indeed it is particularly proud of the discovery—that these heavenly bodies are fundamentally of the same nature as the Earth.

Such a conception can only result from a form of knowledge which at no point comes to a real grasp of man himself—a knowledge which takes hold only of what is external to man. The moment, however, we really take hold of Man as he stands within the Universe, we become able to discover the relationships between the several instrumental members of man's nature, the physical body, the etheric body, and the astral body and the corresponding entities, the corresponding realities of Being, in the Cosmos.

In regard to the etheric body of man, we find spread out in the Cosmos the universal Ether. The etheric body of man has a definite human shape, definite forms of movement within it, and so on. These, it is true, are different in the cosmic Ether. Nevertheless the cosmic Ether is fundamentally of like nature with what we find in the human etheric body. In the same way we can speak of a similarity between what is found in the human astral body and a certain astral principle that works through all things and all beings out in the far-spread Universe.

Here we come to something of extraordinary importance, something which in its true nature is quite foreign to the human being of to-day. Let us take our start from this. (A drawing is made on the blackboard). We have, first, the Earth; and on the Earth we have Man, with his etheric body. Then in the Earth's environment we have the cosmic Ether—the cosmic Ether which is of the same nature as the etheric in man. In man we also have the astral body. In the cosmic environment too there is Astrality. Where are we to find this cosmic Astrality? Where is it? It is indeed to be found, but we must first discover—what it is in the Cosmos that betrays the presence of cosmic Astrality; what it is that reveals it. Somewhere or other is the Astrality. Is this Astrality in the Cosmos quite invisible and imperceptible, or is it, after all, in some way perceptible to us?

In itself, of course, the Ether too is imperceptible for our physical senses. If I may put it so, when you are looking at a small fragment of Ether, you see nothing with your physical senses, you simply see through it. The Ether is like an empty nothingness to you. But when you regard the etheric environment as a totality, you behold the blue sky, of which we also say that it is not really there but that you are gazing into empty space. Now the reason why you see the blue of the sky is that you are actually perceiving the end of the Ether. Thus you behold the Ether as the blue of the heavens. The perception of the blue sky is really and truly a perception of the Ether. We may therefore say: In that we perceive the blue of the sky we are perceiving the universal Ether that surrounds us.

At first contact, we see through the Ether. It allows us to do so; and yet, it makes itself perceptible in the blue heavens. Hence the existence for human perception of the blue of the sky is expressed in that we say: The Ether itself, though imperceptible, yet rises to the level of perceptibility by reason of the great majesty with which it stands there in the Universe, revealing its presence, making itself known in the blue of the vast expanse.

Physical science theorises materialistically about the blue of the sky; and for physical science it is indeed very difficult to reach any intelligent conclusion on this point, for the simple reason that it is bound to admit that where we see the blue of the sky there is nothing physical. Nevertheless men spin out the most elaborate theories to explain how the rays of light are reflected and refracted in a peculiar way so as to call forth this blue of the sky. In reality, it is here that the super-sensible world begins already to hold sway. In the Cosmos the Supersensible does indeed become visible to us. We have only to discover where and how it becomes visible. The Ether becomes perceptible to us through the blue of the sky.

But now, somewhere there is also present the astral element of the Cosmos. In the blue sky the Ether peers through, as it were, into the realms of sense. Where then does the Astrality in the Cosmos peer through into the realms of perceptibility? The answer, my dear friends, is this.

Every star that we see glittering in the heavens is in reality a gate of entry for the Astral. Wherever the stars are twinkling and glittering in towards us, there glitters and shines the Astral. Look at the starry heavens in their manifold variety; in one part the stars are gathered into heaps and clusters, or in another they are scattered far apart. In all this wonderful configuration of radiant light, the invisible and super-sensible astral body of the Cosmos makes itself visible to us.

For this reason we must not consider the world of stars unspiritually. To look up to the world of stars and speak of worlds of burning gases is just as though—forgive the apparent absurdity of the comparison, but it is precisely true—it is just as though someone who loves you were gently stroking you, holding the fingers a little apart, and you were then to say that it feels like so many little ribbons being drawn across your cheek. It is no more untrue that little ribbons are laid across your cheek when someone strokes you, than that there exist up there in the heavens those material entities of which modern physics tells. It is the astral body of the Universe which is perpetually wielding its influences—like the gently stroking fingers—on the etheric organism of the Cosmos. The etheric Cosmos is organised for very long duration; it is for this reason that a star has its quality of fixity, representing a perpetual influence on the cosmic Ether by the astral Universe. It lasts far longer than the stroking of your cheek. But in the Cosmos things do last longer, for there we are dealing with gigantic measures. Thus in the starry heavens that we perceive, we actually behold an expression of the soul-life of the cosmic astral world.

In this way, an immense, unfathomable life, yet, at the same time, a soul-life, a real and actual life of the soul, is brought into the Cosmos. Think how dead the Cosmos appears to us when we look into the far spaces and see nothing but burning gaseous bodies. Think how living it all becomes when we know that the stars are an expression of the love with which the astral Cosmos works upon the etheric Cosmos—for this is to express it with perfect truth. Think then of those mysterious processes when certain stars suddenly light up at certain times,—processes which have only been explained to us by means of physical hypotheses that do not lead to any real understanding. Stars that were not there before, light up for a time, and disappear again. Thus in the Cosmos too there is a “stroking” of shorter duration. For it is true indeed that in epochs when divine Beings desire to work in an especial way from the astral world into the etheric, we behold new stars light up and fade away again.

We ourselves in our own astral body have feelings of delight and comfort in the most varied ways. In like manner in the Cosmos, through the cosmic astral body, we have the varied configuration of the starry heavens. No wonder that an ancient science, instinctively clairvoyant, describes this third member of our human organism as the “astral” or “starry” body, seeing that it is of like nature with that which reveals itself to us in the stars.

It is only the Ego that we do not find revealed in the cosmic environment. Why is this? We shall find the reason if we consider how this human Ego manifests here on the Earth, in a world that is in reality threefold,—physical, etheric and astral. The Ego of man, as it appears within the Universe, is ever and again a repetition of former lives on Earth; and again and again it finds itself in the life between death and a new birth. But when we observe the Ego in its life between death and a new birth, we perceive that the Etheric which we have here in the cosmic environment of the Earth has no significance for the human Ego. The etheric body is laid aside soon after death. It is only the astral world, that shines in towards us through the stars that has significance for the Ego in the life between death and a new birth. And in that world which glistens in towards us through the stars, in that world there live the Beings of the Higher Hierarchies with whom man forms his Karma between death and a new birth.

Indeed, when we follow this Ego in its successive evolutions through lives between birth and death and between death and a new birth, we cannot remain within the world of Space at all. For two successive earthly lives cannot be within the same space. They cannot be within that Universe which is dependent on spatial co-existence. Here therefore we go right out of Space and enter into Time. This is actually so. We go out of Space and come into the pure flow of Time when we contemplate the Ego in its successive lives on Earth.

Now consider this, my dear friends. In Space, Time is still present, of course, but within this world of Space we have no means of experiencing Time in itself. We always have to experience Time through Space and spatial processes. For example, if you wish to experience Time, you look at the clock, or, if you will, at the course of the sun. What do you see? You see the various positions of the hands of the clock or of the sun. You see something that is spatial. Through the fact that the positions of the hand or of the sun are changed, through the fact that spatial things are present to you as changing, you gain some idea of Time. But of Time itself there is really nothing in this spatial perception. There are only varied spatial configurations, varied positions of the hands of the clock, varied positions of the sun. You only experience Time itself when you come into the sphere of the soul's experience. There you do really experience Time, but there you also go out of Space. There, Time is a reality, but within the earthly world of Space, Time is no reality. What, then, must happen to us, if we would go out of the Space in which we live between birth and death and enter into the spacelessness in which we live between death and a new birth? What must we do? The answer is this: We must die!

We must take these words in their exact and deep meaning. On Earth we experience Time only through Space—through points in Space, through the positions of spatial things. On Earth we do not experience Time in its reality at all. Once you grasp this, you will say: “Really to enter into Time we must go out of Space, we must put away all things spatial.” You can also express it in other words, for it is really nothing else than—to die. It means, in very deed and truth: to die.

Let us now turn our eyes to this cosmic world that encircles the Earth—this cosmic world to which we are akin both through our etheric body, and also through our astral body—and let us look at the spiritual in this cosmic world. There have indeed been nations and human societies who have had regard only to the spiritual that is to be found within our earthly world of Space. Such peoples were unable to have any thoughts about repeated lives on Earth. Thoughts about repeated lives on Earth were possessed only by those human beings and groups that were able to conceive Time in its pure essence, Time in its spaceless character. But if we consider this earthly world together with its cosmic environment, or, to put it briefly, all that we speak of as the Cosmos, the Universe; and if we behold the spiritual manifest in it, we are then apprehending something of which it can be said that it had to be present in order that we might enter into our existence as earthly human beings; it had to be there.

Unfathomable depths are really contained in this simple conception,—that all that to which I have just referred, had to exist in order that we as earthly human beings might enter this earthly life. Infinite depths are revealed when we really grasp the spiritual aspect of all that is thus put before us. If we conceive this Spiritual in its completeness as a self-contained whole, if we consider it in its own purity and essence, then we have a conception of what was called “God” by those peoples who limited their outlook to the world of space alone.

These peoples—at any rate in their Wisdom-teachings—had come to feel: The Cosmos is woven through and through by a Divine element that is at work in it, and we can distinguish from this Divine element in the Cosmos that which is present, on the Earth in our immediate environment, as the physical world. We can also distinguish that which, in this cosmic, divine-spiritual world reveals itself as the Etheric, namely that which gazes down upon us in the blue of the sky. We can distinguish as the Astral in this divine world, that which gazes down upon us in the configuration of the starry heavens.

If we enter as fully as possible into the situation as we stand here, within the Universe, as human beings on this Earth, we shall say to ourselves: “We as human beings have a physical body: where, then, is the Physical in the Universe?” Here I am returning to something which I have already pointed out. The physical science of to-day expects to find everything which is on the Earth existing also in the Universe. But the physical organisation itself is not to be found in the Universe at all. Man has in the first place his physical organisation: then in addition he has the etheric and the astral. The Universe on the other hand begins with the Etheric. Out there in the Cosmos the Physical is nowhere to be found. The Physical exists only on the Earth, and it is but empty fancy and imagination to speak of anything physical in the far Universe. In the Universe there is the Etheric and the Astral. There is also a third element within the Universe which we have yet to speak about in this present lecture, for the Cosmos too is threefold. But the threefoldness of the Cosmos, apart from the Earth, is different from the threefoldness of the Cosmos in which we include the Earth.

Let these feelings enter into our earthly consciousness, the perceiving of the Physical in our immediate earthly dwelling-place; the feeling of the Etheric, which is both on the Earth and in the Universe; the beholding of the Astral, glistening down to the Earth from the stars, and most intensely of all from the Sun-star. Then, when we consider all these things and place before our souls the majesty of this world-conception, we can well understand how in ancient times, when with the old instinctive clairvoyance men did not think so abstractly, but were still able to feel the majesty of a great conception, they were led to realise: “A thought so majestic as this cannot be conceived perpetually in all its fullness. We must take hold of it at one special time, allowing it to work on the soul in its full, unfathomable glory. It will then work on in the inner depths of our human being, without being spoilt and corrupted by our surface consciousness.”—If we consider by what means the old instinctive clairvoyance gave expression to such a feeling, then out of all that combined to give truth to this thought in mankind in olden time, there remains to us to-day the institution of the Christmas Festival.

On Christmas Night, man, as he stands here upon the Earth with his physical, his etheric and his astral bodies, feels himself to be related to the threefold Cosmos, which appears to him in its Etheric nature, shining so majestically, and with the magic wonder of the night in the blue of the heavens; while face to face with him is the Astral of the Universe, in the stars that glitter in towards the Earth. As he realises how the holiness of this cosmic environment is related to that which is on the Earth itself, he feels that he himself with his own Ego has been transplanted from the Cosmos into this world of Space. And now he may gaze upon the Christmas Mystery—the new-born Child, the Representative of Humanity on Earth, who, inasmuch as he is entering into childhood, is born into this world of Space. In the fullness and majesty of this Christmas thought, as he gazes on the Child that is born on Christmas Night, he exclaims: “Ex Deo Nascimur—I am born out of the Divine, the Divine that weaves and surges through the world of Space.”

When a man has felt this, when he has permeated himself through and through with it, then he may also recall what Anthroposophy has revealed to us about the meaning of the Earth. The Child on whom we are gazing is the outer sheath of That which is now born into Space. But whence is He born, that He might be brought to birth in the world of Space? According to what we have explained to-day, it can only be from Time. From out of Time the Child is born.

If we then follow out the life of this Child and His permeation by the Spirit of the Christ-Being, we come to realise that this Being, this Christ-Being, comes from the Sun. Then we shall look up to the Sun, and say to ourselves: “As I look up to the Sun, I must behold in the sunshine that Time, which in the world of Space is hidden. Within the Sun is Time, and from out of the Time that weaves and works within the Sun, Christ came forth, came out into Space, on to the Earth.”

What have we then in Christ on Earth? In Christ on Earth we have That, which coming from beyond Space, from outside of Space, unites with the Earth.

I want you to realise how our conception of the Universe changes, in comparison with the ordinary present-day conception, when we really enter into all that has come before our souls this evening. There in the Universe we have the Sun, with all that there appears to us to be immediately connected with it—all that is contained in the blue of the heavens, in the world of the stars. At another point in the Universe we have the Earth with humanity. When we look up from the Earth to the Sun, we are at the same time looking into the flow of Time.

Now from this there follows something of great significance. Man only looks up to the Sun in the right way (even if it be but in his mind) when, as he gazes upwards, he forgets Space and considers Time alone. For in truth, the Sun does not only radiate light, it radiates Space itself, and when we are looking into the Sun we are looking out of Space into the world of Time. The Sun is the unique star that it is because when we gaze into the Sun we are looking out of Space. And from that world, outside of Space, Christ came to men. At the time when Christianity was founded by Christ on Earth, man had been all too long restricted to the mere Ex Deo Nascimur, he had become altogether bound up in it, he had become a Space-being pure and simple. The reason why it is so hard for us to understand the traditions of primeval epochs, when we go back to them with the consciousness of present-day civilisation, is that they always had in mind [Space], and not the world of [Time]. They regarded the world of [Time] only as an appendage of the world of [Space].²

Christ came to bring the element of Time again to men, and when the human heart, the human soul, the human spirit, unite themselves with Christ, then man receives once more the stream of Time that flows from Eternity to Eternity. What else can we human beings do when we die, i.e. when we go out of the world of Space, than hold fast to Him who gives Time back to us again? At the Mystery of Golgotha man had become to so great an extent a being of Space that Time was lost to him. Christ brought Time back again to men.

If, then, in going forth from the world of Space, men would not die in their souls as well as in their bodies, they must die in Christ, We can still be human beings of Space, and say: Ex Deo Nascimur, and we can look to the Child who comes forth from Time into Space, that he may unite Christ with humanity. But since the Mystery of Golgotha we cannot conceive of death, the bound of our earthly life, without this thought: “We must die in Christ.” Otherwise we shall pay for our loss of Time with the loss of Christ Himself, and, banished from Him, remain held spell-bound. We must fill ourselves with the Mystery of Golgotha. In addition to the Ex Deo Nascimur, we must find the In Christo Morimur. We must bring forth the Easter thought in addition to the Christmas thought. Thus the Ex Deo Nascimur lets the Christmas thought appear before our souls, and in the In Christo Morimur the Easter thought.

We can now say: On the Earth man has his three bodies, the physical, the etheric and the astral. The Etheric and Astral are also out there in the Cosmos, but the Physical is only to be found on the Earth. Out in the Cosmos there is no Physical. Thus we must say: On the Earth—physical, etheric, astral. In the Cosmos—no physical, but only the etheric and the astral.

Yet the Cosmos too is threefold, for what the Cosmos lacks at the lowest level, it adds above. In the Cosmos the Etheric is the lowest: on the Earth the Physical is the lowest. On Earth the Astral is the highest; in the Cosmos the highest is that of which man has to-day only the beginnings—that out of which his Spirit-Self will one day be woven. We may therefore say: In the Cosmos there is, as the third, the highest element, the Spirit-Selfhood.

Now we see the stars as expressions of something real. I compared their action to a gentle stroking. The Spirit-Selfhood that is behind them is indeed the Being that lovingly strokes,—only in this case it is not a single Being but the whole world of the Hierarchies. I gaze upon a man and see his form; I look at his eyes and see them shining towards me; I hear his voice; it is the utterance of the human being. In the same way I gaze up into the far Spaces of the world, I look upon the stars. They are the utterance of the Hierarchies,—the living utterance of the Hierarchies, kindling astral feeling. I gaze into the blue depths of the firmament and, perceive in it the outward revelation of the etheric body which is the lowest member of the whole world of the Hierarchies.

Now we may draw near to a still further realisation. We look out into the far Cosmos which goes out beyond earthly reality, even as the Earth with its physical substance and forces goes down beneath cosmic reality. As in the Physical the Earth has a sub-cosmic element, so in Spirit-Selfhood the Cosmos has a super-earthly element.

Physical science speaks of a movement of the Sun; and it can do so, for within the spatial picture of the Cosmos which surrounds us, we perceive by certain phenomena that the Sun is in movement. But that is only an image of the true Sun-movement—an image cast into Space. If we are speaking of the real Sun it is nonsense to say that the Sun moves in Space; for Space itself is being radiated out by the Sun. The Sun not only radiates the light; the Sun creates the Space itself. And the movement of the Sun is only a spatial movement within this created Space. Outside of Space it is a movement in Time. What seems apparent to us—namely, that the Sun is speeding on towards the constellation of Hercules—is only a spatial image of the Time-evolution of the Sun-Being.

To His intimate disciples Christ spoke these words: “Behold the life of the Earth; it is related to the life of the Cosmos. When you look out on the Earth and the surrounding Cosmos, it is the Father whose life permeates this Universe.³ The Father-God is the God of Space. But I make known to you that I have come to you from the Sun, from Time—Time that receives man only when he dies. I have brought you myself from out of Time.⁴ If you receive me, you receive Time, and you will not be held spell-bound in Space. But you find the transition from the one trinity—Physical, Etheric and Astral—to the other trinity, which leads from the Etheric and Astral to Spirit-Selfhood. Spirit-Selfhood is not to be found in the earthly world, just as the Earthly-Physical is not to be found in the Cosmos. But I bring you the message of it, for I am from the Sun.”

The Sun has indeed a threefold aspect. If one lives within the Sun and looks down from the Sun to the Earth, one beholds the Physical, Etheric and Astral. One may also gaze on that which is within the Sun itself. Then one still sees the Physical so long as one remembers the Earth or gazes down towards the Earth. But if one looks away from the Earth one beholds on the other side the Spirit-Selfhood. Thus one swings backwards and forwards between the Physical and the nature of the Spirit-Self. Only the Etheric and Astral in between are permanent. As you look out into the great Universe, the Earthly vanishes away, and you have the Etheric, the Astral and the Spirit-Selfhood. This is what you behold when you come into the Sun-Time between death and a new birth.

Let us now imagine first of all the inner mood of a man's soul to be such that he shuts himself up entirely within this Earth-existence. He can still feel the Divine, for out of the Divine he is born: Ex Deo Nascimur. Then let us imagine him no longer shutting himself up within the mere world of Space, but receiving the Christ who came from the world of Time into the world of Space, who brought Time itself into the earthly Space. If a man does this, then in Death he will overcome Death. Ex Deo Nascimur. In Christo Morimur. But Christ Himself brings the message that when Space is overcome and one has learned to recognise the Sun as the creator of Space, when one feels oneself transplanted through Christ into the Sun, into the living Sun, then the earthly Physical vanishes and only the Etheric and the Astral are there. Now the Etheric comes to life, not as the blue of the sky, but as the lilac-red gleaming radiance of the Cosmos, and forth from the reddish light the stars no longer twinkle down upon us but gently touch us with their loving effluence.

If a man really enters into all this, he can have the experience of himself, standing here upon the Earth, the Physical put aside, but the Etheric still with him, streaming through and out of him in the lilac-reddish light. No longer now are the stars glimmering points of light; they are radiations of love like the caressing hand of a human being. As we feel all this—the divine within ourselves, the divine cosmic fire flaming forth from within us as the very being of man; ourselves within the Etheric world and experiencing the living expression of the Spirit in the Astral cosmic radiance, there bursts forth within us the inner awakening of the creative radiance of Spirit, which is man's high calling in the Universe.

When those to whom Christ revealed these things had let the revelation sink deep into their being, then the moment came when they experienced the working of this mighty concept, in the fiery tongues of Pentecost. At first they felt the falling away, the discarding of the earthly-Physical as death. But then the feeling came; This is not death, but in place of the physical of the Earth, there now dawns upon us the Spirit-Selfhood of the Universe. “Per Spiritum Sanctum Reviviscimus.”

Thus may we regard the threefold nature of the one half of the year. We have the Christmas thought—Ex Deo Nascimur; the Easter thought—In Christo Morimur; and the Whitsun thought—Per Spiritum Sanctum Reviviscimus.

There remains the other half of the year. If we understand that too, there dawns on us the other aspect of our human life. If we understand the relationship of the physical to the soul of man and to the superphysical—which contains the true freedom of which man is to become a partaker on the Earth,—then in the interconnection of the Christmas, Easter and Whitsun festivals we understand the human freedom on Earth. As we understand man from out of these three thoughts, the Christmas thought, the Easter thought and the Whitsun thought, and as we let this kindle in us the desire to understand the remaining portions of the year, there arises the other half of human life which I indicated when I said: “Gaze upon this human destiny; the Hierarchies appear behind it—the working and weaving of the Hierarchies.” It is wonderful to look truly into the destiny of a human being, for behind it stands the whole world of the Hierarchies.

It is indeed the language of the stars which sounds towards us from the thoughts of Christmas, Easter and Whitsuntide; from the Christmas thought, inasmuch as the Earth is a star within the Universe; from the Easter thought inasmuch as the most radiant of stars, the Sun, gives us his gifts of grace; and from the Whitsun thought inasmuch as that which lies hidden beyond the stars lights into the soul, and lights forth again from the soul in the fiery tongues of Pentecost.

Enter into all this, my dear friends! I have told you of the Father, the Bearer of the Christmas thought, who sends the Son that through him the Easter thought may be fulfilled; I have told you further how the Son brings the message of the Spirit, so that in the thought of Whitsun man's life on Earth may be completed in its threefold being. Meditate this through, ponder it well; then for all the descriptive foundations I have already given you for an understanding of Karma, you will gain a right foundation of inner feeling.

Try to let the Christmas, Easter and Whitsun thoughts, in the way I have expressed them to you to-day, work deeply and truly into your human feeling, and when we meet again after the journey which I must undertake this Whitsun-tide for the Course on Agriculture—when we come together again, bring this feeling with you, my dear friends. For this feeling should live on in you as the warm and fiery thought of Pentecost. Then we shall be able to go further in our study of Karma; your power of understanding will be fertilised by what the Whitsun thought contains.

Just as once upon a time at the first Whitsun Festival something shone forth from each one of the disciples, so the thought of Pentecost should now become alive again for our anthroposophical understanding. Something must light up and shine forth from our souls. Therefore it is as a Whitsun feeling, to prepare you for the further continuation of our thoughts on Karma, which are related to the other half of the year, that I have given you what I have said to-day about the inner connections of Christmas, Easter and Whitsuntide.

• 1. From February until September, 1924, with intervals of visits to other towns and countries, Rudolf Steiner was giving at Dornach the great series of 49 lectures on Karma, subsequently produced in four volumes now available in English translation. The present lecture was given very shortly before the Whitsun Festival and deals with its specific significance for the problem of human destiny with which the Karma lectures deal.
  
  Lecturing as he was to Anthroposophists, Dr. Steiner begins at once with the fundamental fact of the three ‘bodies’ at work in the human organism. A full exposition of this is to be found in the book Theosophy, chapter I.
• 2. The bracketed words were transposed in the translation. Error brought to our attention by to Lucas Dreier
• 3. Cp. Paul: “God that made the world and all things therein, being Lord of heaven and earth, giveth to all life and breath and all things, and is not far from each one of us, for in him we live and move and have our being.” Acts XVII, 24–28.
• 4. “Time,” as here used, is what we usually designate as “Eternity”, i.e. a continuous, unbroken time-experience. What we usually call “Time” is our spatialised concept of real Time, separate successional events, measured by spatial changes.

DR. STEINER: I should like to speak of various matters to-day which can show you once more how the earth is connected with the whole universe—in which, as you know, it exists as a spherical body. From this aspect, then, let us consider the rivers and oceans.

You are aware that only a part of the earth's surface is solid land; for the most part the earth is a water-sphere, an ocean. And of the rivers it may be said that they have their source—they rise, as one says—somewhere on the earth and then make their way to the sea.

Let us take the Danube, for instance. You know that the Danube rises in the Black Forest. Or take the Rhine which rises in the Southern Alps. The Danube flows through various valleys into the Black Sea; the Rhine flows through various valleys into the North Sea. Now when we think of rivers and seas we generally only consider their course and where they flow out into the sea. Rivers give us a good deal of pleasure but we do not reflect on the great significance that rivers and oceans really have for the whole life of the earth.

We have as a rule more knowledge about the fluids in the human body. Man, as I have told you, consists for the most part of a volume of fluid, with the blood as a special kind of fluidity running through its veins. We also know that this flowing blood is of the greatest significance for life; it forms life, it maintains life. As physical men we are entirely dependent on the blood flowing rightly through the body and, moreover, taking a definite course. Were it to deviate from this course we should not be able to live. The fact that the arrangement of rivers and seas has just as great a significance for the earth is generally not considered at all. It is not usually realised that water actually forms the blood circulation of the earth. Why is this not realised as a rule?

Well, you see, the blood makes a more striking impression. It is red, it contains all sorts of substances and people say to themselves that blood is in fact a peculiar substance. As to water, one simply thinks—Oh, well, it's just water! It makes less impression and the substances which it contains in addition to hydrogen and oxygen, are not present to the same extent as, for instance, the iron in the blood. So people don't consider the matter again. Nevertheless it is true that the entire water-circulation is of immense importance for the life of the earth. Just as little as the human organism could live without a circulation of blood, could the earth exist if it had no circulation of water.

The water-circulation has a distinct character—namely, it takes its start from something that is quite different from that into which it enters when it finds its outlet in the ocean. If you follow up the rivers you find that they contain no salt: the water in the rivers is fresh water. The sea contains salt and all that the sea brings to maturity is founded on this salt-content. That is of extraordinary importance: water begins to circulate on the earth in a fresh, salt-free condition and ends in the ocean in a salty condition.

The subject is generally dismissed by the statement that such a river as the Rhine rises somewhere or other, takes this course (a sketch was made) and then flows into the sea. That in fact is just what is seen externally. But what is not considered is that whereas the river, the Rhine, for example, flows externally like this from the Southern Alps to the North Sea, there is a kind of stream of force under the earth, returning from the mouth of the river to its source. And what happens there (above the earth) is that the river is fresh water, contains no salt; what returns there (under the earth) is all the time carrying salt into the earth in the direction of the river. The earth acquires salts which actually come out of the sea. It would have no salt if the stream of salt did not return under the earth from the river's mouth to its source. The so-called geology which investigates the interior of the earth should always bear in mind that wherever there are river-beds, somewhat deeper in the ground there are deposits of salt.

Now, if there were no salt-deposits in the earth, no plant-roots would grow. For plant-roots only grow in the soil by obtaining the salt for nourishment. The plant is most salty in the root, above it gets less and less salty and the blossom has little salt. And if one asks whence it comes that the ground can bring forth plants, it must be replied: because it has a water-circulation. Just as in us the blood arteries go out from the heart and the veins return, bringing back the blue blood, so in the earth the arteries of rivers and streams branch out on the one hand, while below the earth the veins of salt return. Thus there is a genuine circulation.

Is there then some special reason for the fact that the earth consists on the one hand of a fluid salt-body, on the other hand of dry land, and that salt is continuously brought in from the sea while there is none in the fresh water rivers that course through the land?

Yes, you see, if one really investigates sea-water, one discovers that this salty sea-water stands in but slight connection with the universe. Just as with us, for example, the stomach is but slightly connected with the outer world—in fact, merely through what it receives—so there is very little connection between the interior of the sea and the heavens. Land, on the contrary, has a strong connection with the heavens—land through which the rivers flow, where plants are brought forth through the salty deposits, particularly, however, where there are flowing waters.

If we view the matter in this way then we approach the mountain springs in quite a different spirit! We delight in the rippling of the springs, in their beautiful flow, their wonderfully clear waters and so on. Yes, but that is not the only thing! Springs are in fact the eyes of the earth! The earth does not see out into the universe through the sea, because the sea is salt and that gives it an interior character like our stomach. The springs with their fresh water are open to the universe, just as our eyes look freely out into space. We can say therefore that in countries where there are springs, the earth looks far out into the universe; the springs are the earth's sense organs, whereas in the salt ocean we have more the earth's lower body, its bowels. It is naturally not the same as in the human body; there are not such enclosed organs, organs that can be delineated. It would be possible to sketch them, but they are not so evident. However, the earth has its bowels in the sea and its sense organs in the land. And everything through which the earth stands in connection with the cosmos comes from fresh water, everything through which the earth has its intestinal character comes from salt water.

Now I will furnish you with a proof that this is so. I once told you that the reproductive process in man and animal also stands in connection with the heavens. I said that it is not merely a development of the egg in the maternal body, but that forces from the universe work in upon it and bring about its roundness. We see the movement of the universe outside us as round, and thus this little egg is an image of the universe, because the forces work in upon it from all sides. And so where the reproductive process is at work, the heavenly is actually working into the earthly. You see the same thing in the eye, it is a sphere. I described the eye recently and how it is formed from the universe inwards. Sense organs and the eye are built in from the universe. If you observe the spleen you see that it is not spherical, it is formed more by terrestrial forces, the intestinal forces of the earth. That is just the difference.

If one only pays real attention to things then they give one proofs. I will presently give you a proof taken from sea and land, but first I will interpolate something else. I have told you that recently we have been making researches in our biological laboratory on the importance of the spleen. When we cannot eat regularly—we all eat more or less irregularly—the spleen is there to balance it all out: it is the regulator. We have produced the proof of this in our laboratory and there is a little booklet by Frau Kolisko (Not published in English.) which describes it all. While this experiment was being made we were obliged by the requirements of modern science to produce a palpable and evident proof. (This will no longer be necessary when science accepts super-sensible proofs, but it is still necessary to-day.) So we took a rabbit and removed the spleen and let the rabbit go on living without its being harmed in any way. This operation can be done with all care, and it was a complete success. Later the rabbit died from an accidental chill in no way connected with the operation. Then we dissected the body and were anxious to see the effect of the removal of the spleen. The interesting thing is ... now, what must be said by Spiritual Science? What remains when one has cut out the physical spleen? Well, now, if the spleen is here (a sketch was made) and one cuts it out, removes it, on this spot there still remains the etheric body of the spleen and its astral body. The spleen is given its form by the earth which has developed it. If one removes the physical spleen, leaving the etheric spleen, as was the case with the rabbit, what must happen? The following should happen. Whereas the physical spleen is dependent on the earth, inclines to the earth, the etheric spleen, which has now become free and is no longer hampered by the physical spleen, must come again under the influence of the heavens. And lo and behold, when we dissected the rabbit there was a small, round body, formed of fine white tissue! Thus there was complete confirmation. Something appeared which according to the expectation of Spiritual Science ought to appear. In a relatively short time a small webbed body about the size of a nut had arisen. Therefore you see that one only has to go to work in the right way and one finds proofs everywhere for the statements of Spiritual Science. You can gather from this that pronouncements made out of spiritual knowledge can enter quite concretely into the physical realm, if right methods are pursued.

Now just as the white body was formed here through the surrounding influences, so are the rudiments of man and animal formed spherically in the ovum through the influence of the heavens.

This knowledge makes us realise that fish are in a special situation, for they never actually come on to the land. They can at most gasp a little on land, but they cannot live on land, they must live in the sea. Hence fish are organised in a particular way; they do not come where the earth is open to the universe. It is therefore with great difficulty that fish develop sense organs and in particular the organs of reproduction, for the formation of these is dependent on the influence of the cosmos. Fish must make careful use of whatever light and warmth falls into the sea from without in order that they may breed and develop sense organs. But nature, as we know, attends to many things. You see it with the so-called goldfish: they use their whole skin for receiving the influence of the light and hence they become so golden. Fish take every opportunity of snapping up what falls into the water from the universe. They must lay their eggs wherever some light can enter, so that they may be hatched from outside. Thus fish are organised, as it were, to live under the water; they do not come out of the water.

What I am saying does not apply so very much to freshwater fish—fresh water can be penetrated from the universe—but it applies very much to sea fish. And these show that they are organised to make use of all that enters the salt water from the universe in order to be able to breed.

The salmon, however, forms a quite remarkable exception. It has in fact an extraordinary organisation. It must live in the sea in order to develop proper muscles and to give its muscles right nourishment it needs the earth-forces found primarily in the salt of the sea. But when the salmon lives in the sea it cannot breed. Its organism shuts it off completely from the universe and salmon would have long ago died out if they had had to breed in the sea. The salmon is an exception; whereas it becomes strong in the sea and develops its muscles, it is practically blind and it cannot reproduce its species there. The reproductive organs and sense organs get weak and stunted; on the other hand, salmon in the sea get fat. Now in order not to die out—we can see this by the salmon here in the North Sea—they make a journey every year up into the Rhine, and so get the name of “Rhine salmon.” But the Rhine makes the salmon thin, it loses its muscles again; the fat it gained in the salt ocean it loses in the Rhine. Yet in the Rhine the salmon can breed, for while it gets slender, the sense organs and in particular the reproductive organs, in both male and female, become well developed. Thus every year the salmon must journey from the salt ocean to the freshwater Rhine in order to breed. Then while the old are still alive and the young ones are there, they all make the journey back again to the sea in order to get rid of their slimness and regain their fat.

You see how this is all in full accord. Where the earth is salty the earth forces are at work upon the organs that are developed by the earth. Our own muscles are developed by the earth when we move with the forces of gravity. Gravity is the earth-force and works upon everything muscular, everything bony. The earth shares its salt with us and we get strong bones and muscles. With this salt excretion of the earth, however, we could do nothing for our senses and the reproductive organs; they would wither away. These must always come under the influence of extraterrestrial forces, the forces coming from the heavens. And the salmon shows what a distinction it makes between fresh and salt water. It goes into salt water to take up earth forces and get fat.

Thus the earth can be said to have a kind of circulation with respect to animal-life as well, as for instance, in the case of salmon.

This circulation drives the salmon alternately into the sea and into the river. They go to and fro, to and fro. The whole salmon community goes to and fro. One can see so clearly from the salmon how everything alive on the earth is in movement.

If we have learnt this from the salmon, it gives us the picture of something else, something that is always before our eyes and is such a wonderful spectacle: the birds of passage. They travel to and fro in the air, the salmon travels to and fro in the water. Salmon migration in the water is the same as bird migration in the air, except that salmon go to and fro between salt water and fresh water and the birds between the colder and warmer regions that they need. In order to come into the right earth-forces of warmth, birds must go to the south and there they develop their muscles. In order to have the forces of the heavens they must come into the purer air of the north; there they mature the reproductive organs. Such creatures need the whole earth. Only the higher animals, the mammals, and man, have become more independent of the earth, have emancipated themselves and reached a greater independence in their own organisation.

This, however, is only apparently the case. In reality we human beings are at the same time actually two people. We are still more—I have told you: physical man, etheric man, etc. But even in the physical man we are really two people, a right man and a left man. The right half of the body is vastly different from the left. I think the minority of you sitting here would be able to write with the left hand; we write with the right hand. But the part of the nervous system connected with speech is situated in the left half of the brain. There are strongly marked convolutions there but none in the corresponding place at the right side. In a left-handed person this is reversed; those who are left-handed have the speech-organisation on the right—not the external organisation, but the internal, which arouses speech. In this respect man is extremely different on left and right. But this is so elsewhere too; the heart is situated more to the left, the stomach is on the left, the liver on the right. But even organs ostensibly symmetrical are not wholly so. Our lungs have (here) on the left two lobes, on the right, three. So the right side of man differs very much from the left side. What is the reason of this? Let us start from something very simple. We do not, as a rule, learn to write with the left hand but with the right hand. This is an activity which depends more on the etheric body. The physical body is heavier and is more developed on the left, the etheric body more on the right. The left forms two lobes; the right, being more active, brings more life into the lungs and forms three lobes. On the left, man is more physical, on the right, more etheric. [See Dr. Steiner's lectures entitled: Anthroposophy, Psychosophy, Pneumatosophy, found in Wisdom of Man, of the Soul, and of the Spirit ] And so too with speech. For right-handed people more nourishment is required by the left part of the brain than the right. And so every possible arrangement is made for man to contain the earth-forces on the left, and more the etheric forces of the heavens on the right.

As our modern science is only willing to recognise matter, it is just material things about which it does not know very much. In the education of children it has introduced the harmful practice of making children learn everything with the left and right hand equally. Well, but man is not in the least organised for that! If that practice is carried to excess, education will make people half insane, for the human body is organised to be more physical on the left and more etheric on the right. But what does modern science care about physical, etheric? Both are the same to the scientists—left man, right man. We must be able to penetrate these things through spiritual science if we are to know anything about them. So on the left, man is more earthly, and on the right if the word is not misunderstood—more heavenly, more cosmic.

Man has however already largely emancipated himself, as I have said. He develops this left-earthly element, this right-heavenly element in such a way as to be able to carry it about as physical man. It is no longer remarked that on the left he has a tendency to the earth and on the right to the heavens. But there are people who have a greater tendency to the earth and they generally lie on their left side for sleep. People lie on the right side either when they are tired of the left or when they occupy themselves with forces inclining more to the heavens. Such matters are naturally difficult to observe since all sorts of other things come into consideration. When a person lies on the right side it may only be because that is the dark part of the room—that too could be a reason. And although one is not by any means bound to find it so, yet on the whole people tend to sleep on their left side, since that is the earth-side. But man has really emancipated himself from the earth and is independent in what he does. It can be observed however in the animal; one sees the secrets of the world everywhere revealed in a very remarkable way.

Imagine that the surface of the sea is here (drawing on blackboard); underneath is the salt sea-water with all sorts of substances in it. Now there are certain fish which are quite remarkably organised. They are organised with a very strong inclination to earth-forces, while other fish snatch eagerly at all the light and air that come into the water. They cannot breathe in the air as they have no lungs; they collapse and die in the air, but with their gills they snap at all the air and light coming into the water. But there is a fish called halibut in the larger variety and sole or plaice in the smaller variety which is very good for food. It has great nutritive value, more perhaps than any other fish, and this shows that it inclines to the earth, since foodstuffs come from the earth. The halibut sides with the earth, so to speak. So what may one expect from these fish? We may expect them to show by their habits that they side with the earth. And so they do; they lie down on one side and this becomes pale and white. And so thoroughly do they lie on the one side that the head is twisted round and the eyes are both placed on the other side. A sole looks like this from below (sketch); there it is quite flat and white, and on the other side, above, both the eyes are set and the head is turned round, because the sole always lies on the left side. The left side produces the nourishment and is pale and white. The other side takes on colour from the heavens, etc., becomes bluish, brownish and the eyes and head are turned away from the food side. So the sole is quite lop-sided, it has all the organs on the one side while the other is flat and pale. The halibut really produces a great deal of nutritive substance because it inclines to the earth. Some become over 600 lb. in weight. Halibut therefore give a clear demonstration: they always lie on one side since it is the earth that attracts them. If a man could lie just as forcibly every night on his left side, his head would twist round and he too would always peer out from one side. But it does not get as far as this with man; he has emancipated himself, as I have said, and maintains his independence.

Still, even man can be affected. One may find, for example, a person with a remarkable complaint: he sees with the right eye, or at any rate sees with one eye somewhat better than with the other. If this is not inborn, one can generally discover by questioning that he lies on the other side for sleeping. The earth-forces are working on the side upon which one very frequently lies and the eye becomes somewhat weak-sighted. It is not affected so strongly as in the case of the halibut, but still slightly. The eye that is turned away from the earth becomes somewhat stronger. You see how remarkable these connections are. I have said that nature somewhere or other shows us with what forces she is working. When one sees a sole—the smaller ones are to be seen in any fish market, the larger ones are in the ocean—one realises that the nutritive part can only be formed just where it is, it must be separate. If these fish need anything from the heavens they must always take on that direction and the reproductive organs can be developed. These fish go about it differently from the salmon; salmon migrate, they go from the North Sea to the Rhine in order to be able to breed. Soles always lie on the one side, so that the heavens work from the other side and in this way they can develop their senses and reproductive organs.

And the earth itself, what does the earth do Well, if there were only the salt sea, the earth would long ago have perished; it cannot exist by itself alone. There are not only the salt seas but the freshwater rivers and streams, and the freshwater receives from universal spaces the reproductive forces for the earth. The salt ocean can bring in nothing from the wide universe which will give the earth continuous refreshment. When you go to a spring and the wonderfully pure water is bubbling out, you will notice how green everything is near the spring, what a wonderful scent there is. All is so fresh. Yes, and what is so fresh there by the spring refreshes the whole living earth as well. The earth opens itself there as if through the eyes and sense organs to cosmic space. And one can observe how living creatures like the salmon and the sole make their way to where they can find this. They have a kind of instinct to attach themselves to the earth. The salmon seeks the fresh waters direct, the sole turns to the light by so arranging its body. It cannot come to the springs, but the springs are where the earth turns to the light. The sole, the fish, must turn direct to the light with its own body.

These things are immensely instructive, because they show us what is still present in man, but cannot be so well observed since he has broken away from the earth. And if one is not observant of such things one has really no understanding of the whole life of the earth. Indeed, if we look at the ocean and observe the sole, we can realise: Yes, by means of the sole the ocean opens itself everywhere to the heavens! Soles are a proof that the sea is thirsty for the heavens, since its salty content turns away from the universe. One can say that soles express the thirst of the sea for light and air. And if we look at our own circulation, we too, in fact, have fine sense organs, the organs of touch, at the places where we are saltier, where the muscles are situated. Here too man makes himself open to the outer world, though not directly, as through the eyes. These places correspond as it were to the places where soles are to be found in the sea. Soles make themselves open to the heavens and this gives them an extraordinary acuteness. Just as we become skilful when we are able to make good use of our external organs of touch, so the sole becomes skilful through the sea, because it makes itself open to the heavens. Look at what is underneath in the sea—it is heavy and clumsy. Soles, oh! they get terribly cunning, they become sly creatures just by turning away from the sea on one side. Although they turn to the earth-forces as well, they feel: the earth-forces are just for themselves. They accumulate nutritive material—up to about 600 lb. as I said—but soles have these fine sense organs through which they open themselves to the heavens. They eat other fish—smaller ones. But if a sole approached, the other fish would flee away from it on all sides as if from a spectre. For other fish consider it necessary to have eyes at the sides—a sole affects them exactly as if a human being were approaching. The fish would rapidly get away and soles would have nothing to eat if they were not cleverer than the others. But the other fish, those which have an eye at either side, are in fact not so clever as they do not turn so definitely to the heavens. A sole seeks out places where the sea has a sort of little shore in the shallower parts, and there it lies down. It bores into the ground with its flat body, uses its jaws to cover itself a little with sand and then whirls up sand, but so fine that a fish can swim through. Then come the fishes and crabs, do not notice the sole, and instantly when they have passed over, it snatches and snaps at them! The sole does it very cleverly indeed! But of course only a creature could do it which is linked in a close connection with the forces of the universe.

Such a creature then has developed its physical body on one side and on the other side it develops especially powerfully the invisible etheric body. We can see just by such things that the forces of intelligence in us are not derived from earthly forces. Earthly forces makes us muscular, give us salts; forces from the heavens give us forces which are at the same time those of reproduction and of intelligence.

You see, a man in a certain way is actually a small earth-sphere. Man too consists, as I have often said, of about 90 per cent of water. Man too is a fish, for the solid part which is only 10 per cent, swims there in the water. We are really all of us fish, swimming in our own water. It is even admitted by science that in essentials we are a small ocean. And as the sea sends out rivers, so does our sea, our fluid body send out salt-free juices. We too have our freshwater streams. They lie outside the muscles and bones. On the other hand, within the muscles and bones we have the same salt deposits as the sea has. Our nourishment is actually in the bones and muscles. We are therefore, in this respect too, a small earth-sphere: we have our salt sea in us.

If the fluidity, the freshwater streams become too strong—which can easily occur in children if the milk is not rich enough in salts—then the child becomes rickety, gets the so-called “English sickness.” When a person gets too much salt he becomes too much a sea, his bones become brittle and the muscles unwieldy and clumsy. There must always be a balance between our salt consumption and what is contained in other foods.

Now what is it that lies in other foodstuffs? Look at a plant: you know now that plants grow because there are salt streams under the earth, returning from the river-mouth, which spread out and make the plants grow. So the plant finds its salt within the earth, but when it emerges from the earth it goes on growing towards the blossoms. The blossom becomes beautifully coloured because it takes up the light. There in the blossom the plant absorbs the light, in the root it absorbs the salt. There outside it becomes a light-bearer, there beneath it becomes a salt-bearer. Down below it is like the sea-part of the earth, up above it is like the heavens. The root is rich in salt, the blossom rich in light. In earlier times this was much better known and what is in the blossom was called “Phosphor.” To-day when everything is materialistic, phosphor is only a solid body. Phos = light, phor = bearer, phosphor = light-bearer; phosphor was actually that in the blossom which carried the light. The mineral “phosphorus” has received its name because of the way it gives out light when it is ignited. But the real light-bearer is the plant- blossom. The plant-blossom is phosphorus. Therefore for those organs in our human body, which as it were contain the freshwater currents, we need light; for the muscles, the bones, for that in us which ought to become salty we need precisely salt and solid ingredients in our food. Between them there must be the right balance—each must be consumed in the right quantity.

And so it is too with the earth. However far you may have travelled you will not have seen—nor has the globe-trotter, nor the genuine world traveller anywhere seen that the earth has prepared itself a meal! But nevertheless it does nourish itself, substances are continuously being exchanged, the earthly element is ascending all the time through mist and fog. And you know that the rain-water which falls is distilled; it is pure water and contains nothing else. But the sea is nourished through the salt in rarefied condition from cosmic space. There is no need to keep to meal-times! It is only we men, who have broken away from the earth, who must procure our food from it. The earth is nourished by the fine substances to be found everywhere in the universe. It is fed continuously, but one does not notice it because it is such a fine and delicate process. You see, if you look at a man quite superficially, you do not notice that he is continually absorbing oxygen. So too with the earth, one does not notice that all the time it is receiving nourishment from cosmic space.

Now we human beings keep to our meal-times. There we take our nourishment, through the stomach into the lower body. This is quite obvious, extremely obvious. But in breathing it is less obvious. It is in respect of the obvious that social questions arise. One man is better off, another worse off. Men all want to be well off—social questions arise in respect of the obvious. But social questions are not so clear in respect of the air which we all inhale. There it is not so easy to say that one man deprives another—there is a little truth in it, but not very much. In the case of our lower body we differ entirely from the earth. In the matter of breathing we are more like the earth, our breathing is performed almost unnoticed. But in fact we are all the time absorbing iron through our hearing—not only do we hear—we are absorbing iron in a very fine state. Through the eyes we absorb light and other substances too. This can be discovered from those people who are lacking in these substances. Through the nose in particular we take in an immense amount of substance without noticing it! With our lower body we have broken away from the earth and made ourselves free. So there we can only absorb foodstuffs created by the earth, baked and made more solid. We can take in the air because it is in the cosmos, and with our head and the senses we do what the earth does. There we receive nourishment out of the universe in the same way as the earth itself. The head is not formed spherically without reason; it deals with the universe just as the earth does. Only down below gravity enters, there the human body is developed according to the earth; physical hands—this gravity draws downwards. Gravity has not such an influence on the head; that remains spherical. So there we must pass from the visible to the invisible. One must say: The soles would die in spite of feeding on fish and crabs—for they only eat these for the sake of the pale, flat under-body—if they were not to take in what comes from the universe through having made themselves one-sided. These are the fine, the delicate connections through which one looks into the laws and secrets of the cosmos.

This is what Spiritual Science must call attention to again and again, namely, that one must learn to know the true laws, not through crude superficial observation but through fine and delicate perception.