The Rudolf Steiner Archive

Dr. Steiner: Before I leave, we need to discuss the fate of the fifth grade, and I would also like to hear about your experiences.

The teachers who went to England will tell you about their experiences themselves. Haven’t you already reported your successes? It is a fact that the teachers’ activities made a great impression; seen from behind the scenes, each Waldorf teacher is a person who made a great impression. Everyone did that individually.

Baravalle made an enormously deep impression with his presentation of the metamorphosis of surfaces, which merges into the Pythagorean theorem. Miss Lämmert’s presentation on teaching music also made a very deep impression. Dr. Schwebsch then made an impression through his knowledge and ability, and Dr. Schubert was very convincing about the truth of the Waldorf School as a whole. We must, of course, say the same about Dr. von Heydebrand, an impression so large that most people said they would like to have their children taught by such a person. That was the impression she made. Miss Röhrle was more active behind the scenes, and I think she could tell you about her success herself.

Is the last issue of The Goetheanum here? I would like to recommend that you all read the book by Miss MacMillan, Education through the Imagination. In my copy, I wrote something I did not include in my essay: “It is as though someone were very capable of describing the dishes on the table without knowing how they were prepared in the kitchen.” What is so interestingly described in the book is the surface, an analysis of the surface of the soul, at least to the extent that it develops imaginative forces, but she does not describe the work that gives rise to them. It is excellent as a description of the child’s soul, only she does not understand the forces that give rise to it. I think that if you apply the foundation anthroposophy offers, it would illuminate everything. Every anthroposophist can gain a great deal from that book because a great deal of anthroposophy can be read into it. It is a sketch everyone can develop wonderfully for themselves—it is a reason for working thoroughly with anthroposophy.

Miss MacMillan would like to come with some assistants at Christmas. I would ask that you treat her kindly. For some, she is one of the most important pedagogical reformers. If you go into her school, you will see a great deal, even if the children are not present. She is a pedagogical genius. She wants to arrange things so that she will see some of your teaching. I already told her that if she looks at our school without seeing the teaching, she will get nothing from it.

We had planned the Zurich course, but when Wachsmuth and I came back from England and heard that it was being seriously undertaken, we both nearly fainted. We will need to change it to Easter. We will also present an Easter play for the first time. I have already arranged for that. It will be at Easter. Perhaps the teachers who were in England would like to say something.

A teacher asks whether such things as sewing cards are proper to use at the age of twelve for developing the strengths of geometry.

Dr. Steiner: That is correct. After twelve, they would be too much like a game. I would never use things at school that do not exist in real life. The children cannot develop a relationship to life from things that contain nothing of life. The Fröbel things were created for school. We should create nothing for school alone. We should bring only things that exist in real life into school, but in an appropriate form.

Some teachers report about their impressions of England.

Dr. Steiner: You need to take into account that the English do not understand logic alone, even if it is poetic. They need everything to be presented in concrete pictures. As soon as you get into logic, English people cannot understand it. Their mentality is such that they understand only what is concrete.

A teacher thought that the people organized through improvisation. He had the impression they were at the limits of their capabilities.

Dr. Steiner: All the anthroposophists and a number of other guests drove from Wales to London. All of the participants were from Penmaenmawr. There was an extra train from Penmaenmawr. We had two passenger cars and a luggage car. The train left late so it could go quickly. The conductor came along, and the luggage was still outside. Wachsmuth said it needed to be put aboard. The passengers saw to it that the train waited. That is something that is not possible in Germany. At some stations there was a lot of disorder. Here, people don’t know what happens, and there you have to go to the luggage car yourself. In Manchester, two railway companies meet, and the officials there had a small war. One group did not want to take us aboard, and the other wanted to get rid of us. They often lose the luggage but then find it again. These private companies have some advantages, but also disadvantages. No trains leave from such stations on Sunday because the same people who own the hotels also own the railways. People have to stay over until Monday because there are no trains on Sunday. I discussed the inner aspects of Penmaenmawr in a lecture.

A teacher: In England they spoke about the position of women in ancient Greece and how women were not treated as human beings. Schuré describes the Mysteries in which women apparently played a major role.

Dr. Steiner: Women as such certainly played a role, particularly those chosen for the Mysteries. They were, however, women who did not have their own families. Women who had their own family were never brought into public life. Children were raised at home, so everyone assumed women would not participate in public life. Until the child was seven, he or she knew almost nothing of public life, and fathers saw their children only rarely. They hardly knew them.

It was a different way of life that was not seen as less valuable. The women chosen for the Mysteries often played a very important role. Then there were those like Aspasia.

We need to divide the fifth grade. I would have liked to have a male teacher, if for no other reason than that people say we are filling the faculty only with women. However, since we don’t have an overwhelming majority of women and the situation is still relatively in balance, and, in fact, I was unable to find a man, we can do nothing else. As I was looking around for someone capable, I put together some statistics. I looked at how things are. It is the case that in middle schools women have a greater capacity. Men are more capable only in the subjects that are absolutely essential, whereas women can teach throughout. Men are less capable. That is one of the terrible things of our times. Thus, there was nothing to do other than to hire this young woman. I think she will make a good teacher. She did her dissertation on a remark in one of my lectures about how Homer begins with “Sing me, Muse, of the man,” and on something from Klopstock, “Sing, undying soul!” The 5c class will thus be taken over by Dr. Martha Häbler. I think she is quite industrious. I want you, that is, the two fifth grade teachers, to make some proposals about which children we should move from the current classes into the new class. We will take children from both classes. Dr. Häbler will be visiting, and I will introduce her when I come on the tenth. She will immediately become part of the faculty and will participate in the meetings.

That leads me to a second question. I am going to ask Miss Klara Michels to take over the 3b class. I have asked Mrs. Plinke to go to Miss Cross’s school in Kings Langley.

The gardening teacher asks whether they should create class gardens.

Dr. Steiner: I have nothing against that. Until now the garden work has been more improvised. Write something up. It can go into the curriculum.

The science teacher: From teaching botany, I have the feeling that we should grow plants in the garden that we will study in botany.

Dr. Steiner: That is possible. In that way there will be more of a plan in the garden.

A teacher asks about handwork.

Dr. Steiner: Mrs. Molt can turn over her last two periods in handwork to Miss Christern.

Since we have let a number of things go, I would ask you to present them now.

I would like you to take a serious look at S.T. He is precocious. He is very talented and also quite reasonable, but you always have to keep him focused. I gave him a strong reminder that he needs to take an interest in his school subjects. He has read Plato, Kant, and Intuitive Thinking as a Spiritual Path: A Philosophy of Freedom. He pretty much has his mind made up. If you think he needs some extra help, he should receive it. He would prefer that you analyze esoteric science for him. He has gone from school to school and was in a cloister school first. He will be a hard nut to crack.

A teacher asks about a second conference for young people and also about lectures for anthroposophical teachers outside the Waldorf School.

Dr. Steiner: We are planning another conference for young people, but you will need to decide how you want it. It is all the same to me, as I can adjust my lectures accordingly.

It would be good if we arranged to have lectures just for the teachers of the Waldorf School during the school year. That would be good. But it does not appear possible during the holidays. I don’t know about such a conference when so many deadly thoughts fly around between such beautiful ones. Those four days were terrible. Such conferences are not very useful for what we need here at school.

It seems to me, and I think we should discuss this, as though a somewhat different impulse is living here. That is what I think. I believe that an entirely new feeling of responsibility will arise out of the seriousness with which the pedagogy was taken up in England. That clearly indicates that we must develop very strong forces. I certainly think we need something. From the perspective of the entirety of Waldorf pedagogy, it would be desirable for us to speak about the effects of moral and religious impulses upon other subjects. We should speak about direct teaching experience, which we could do more easily at a youth conference. The youth conference will have open meetings. I think that is easier than if we have a conference where people sit from morning until evening. I will be here again from the tenth to the fourteenth of October, so we can plan to speak about this question in more detail then. Other than your participation, you will not have much to do with that conference. Since today’s youth want to be let loose, I think I will not have very much to do with such a conference either. It might be possible to have no school during those days, so that it would be easy to give a lecture.

I cannot easily be here at any other time; I have too many things to do. If we are to build, I must be in Dornach. During the fall holidays, we can speak about higher pedagogical questions, but only Waldorf teachers can attend. The public could attend the conference. We could arrange things so that everyone gets something from the conference, the parents as well as the teachers, but what they receive would be different. If I can present everything I have to say as something living, it will be that way.

(Speaking about a newly hired teacher, X.) I was satisfied with the periods I observed. He is really serious about the work and has found his way into the material well. The students understand him, but he needs some guidance. I have not allowed him here today because I wanted to say that. He needs to feel that you are all behind him. He needs to remain enthusiastic, which he is very much so now.

The music teacher asks about presenting rhythms in music that are different from those in eurythmy. He uses the normal rhythms and would like to know whether only the two-, three-, and four-part rhythms are important, or whether he should go on to five- and seven-part.

Dr. Steiner: Use five- and seven-part rhythms only with the older children, not under fifteen years old. I think if you did it with children under fifteen, it would confuse their feeling for music. I can hardly imagine that those who do not have the talent to become musicians would learn it alone. It is sufficient to go only up to four-part rhythm. You need to be careful that their musical feeling remains transparent as long as possible, so that they can experience the differences. It will not be that way once they have learned seven-part rhythm. There are certainly pedagogical advantages when the children actively participate in conducting—they participate dynamically, but everyone should do that. You can use the standard conductor’s movements.

The music teacher: Until now, I have only done that with all of them together. Should I allow individuals to conduct in the lower grades?

Dr. Steiner: I think that could begin around age nine or ten. Much of what is decisive during that period comes out of the particular relationship that develops when one child stands as an individual before the group. That is also something we could do in other subjects; for example, in arithmetic one child could lead the others in certain things. That is something we could easily do there, but in music it becomes an actual part of the art itself. A teacher asks about the order of the eurythmy figures.

Dr. Steiner: I had them set up so that the vowels were together, then the consonants, and then a few others. There are twenty-two or twenty-three figures.

You could, of course, put the related consonants together, in other words, not just alphabetically. It would be best to feel the letter you are working with and not be completely dependent upon some order. You should perceive it more qualitatively, not simply as a series of one next to the other.

If this were not such a terribly difficult time, I believe there would be a great deal living here. The difficulties are now more subtle. Before the children have learned a specific gesture, they cannot connect any concept with the figure, but the moment they learn the gesture, you should relate it to the figure. They must recognize the relationship in such a way that they will understand the movement, not just the character and feeling. The feeling is expressed through the veils, but the children are too young for veils. Character is something you can gradually teach them after they have formed an inner relationship to the movement. When they understand what the principle behind the figures is, that will have a favorable effect upon the teaching of eurythmy. Over time, they will develop an artistic feeling; when you can help develop that, you should do so.

How is the situation in the 9b class?

A teacher: T.L. has left.

Dr. Steiner: That is too bad.

A teacher: L.A. in the fourth grade is stealing and lying. She also has a poor memory.

Dr. Steiner: She is lying because she wants to hide that. It would be good if, and this always helps, you could dictate a little story to her so that she would have to learn it very well. The story should be about a child who steals and then gets into an absurd situation. Earlier, I gave such stories to parents. Make up a little story in which a child ends up in an absurd situation due to the course of events, so that this child will no longer want to steal. You can make up various stories; they could be bizarre or even grotesque. Of course, this helps only when the child carries it in a living way, when she has to review it in her soul time and again. The child should commit the story to memory just as she knows the Lord’s Prayer, so that the story lives within her and she can always bring it forth from her memory. If you can do that, that would really help. If one story is not enough, you should do a second. This is also something you can do in class. It would hurt nothing if others also hear it. The child should repeat it again and again. Others can be around, but they do not need to memorize it. You should not say why you are doing it, don’t speak with the children about it at all. The mother should know only that it will help her child. The child should not know that, and the class, absolutely not. The child should learn in a very naïve way what the story presents. For her sister, you could shorten the story and tell it to her again and again. With L.A., you could do it in class, but the others do not need to memorize it.

A teacher asks whether an eighteen-year-old girl who is deaf and dumb can come to the Waldorf School.

Dr. Steiner: There is nothing to say against it. However, it would be good if she remained at the commercial art school and took some additional classes here, for instance, art or eurythmy. She is completely deaf. An association can develop just as well with the movements of the limbs as with the movements of the organ of speech.

A teacher asks about the groups of animals and whether that should be brought into connection with the various stages of life.

Dr. Steiner: The children first need to understand the aspects of the human being. What follows is secondary. You can do that after you tell them about the major divisions of the head, rhythmic, and metabolic animals, but you cannot do it completely systematically.

A teacher asks about Th.H. in the fifth grade, who is not doing well in writing.

Dr. Steiner: It is quite clear that with this child certain astral sections of the eye are placed too far forward. The astral body is enlarged, and she has astral nodules before her eyes. You can see that, and her writing shows it also. She transposes letters consistently. That is why she writes, for example, Gsier instead of Gries. I will have to think about the reason. When she is copying, she writes one letter for another. Children at this age do not normally do that, but she does it consistently. She sees incorrectly.

I will need to think about what we can do with this girl. We will need to do something, as she also does not see other things correctly. She sees many things incorrectly. This is in interesting case. It is possible, although we do not want to do an experiment in this direction, that she also confuses a man with a woman or a little boy with an older woman. If this confusion is caused by an incorrect development in the astral plane, then she will confuse only things somehow related, not things that are totally unrelated. If this continues, and we do nothing to help it, it can lead to grotesque forms of insanity. All this is possible only with a particularly strong development of the astral body, resulting in temporary animal forms that again disappear. She is not a particularly wideawake child, and you will notice that if you ask her something, she will make the same face as someone you awaken from sleep. She starts a little, just as someone you awaken does. She would never have been in a class elsewhere, that is something possible only here with us. She would have never made it beyond the first grade. She is a very interesting child.

A teacher: Someone wants to make a brochure with pictures of the Waldorf School.

Dr. Steiner: I haven’t the slightest interest in that. If we did that, we would have The Coming Day print it. If we wanted such a brochure, we would publish it ourselves. Aside from that, we cannot go so far as to create competition for our own companies. It would be an impossible situation to undermine our own publisher by having publications printed somewhere else. Under certain circumstances, it could cause quite a commotion. Considering the relationship between the Waldorf School and The Coming Day, it would not be very upright. If we were to make such a brochure, I see no reason why we should not have it published by The Coming Day. We would earn more that way. For now, though, it would not be right.

Did one of the classes go swimming? I am asking because that terrible M.K. who complains about everything also wrote me a letter complaining about the school. I didn’t read it all. He is one of those sneaky opponents we cannot keep out, who are always finding things out. He is the one I was speaking of when I said it is not possible to work bureaucratically in our circles as is normally done, by having a list and sending things to the people on it. The Anthroposophical Society needs to be more personal, and we do not need to send people like M.K. everything. We need to be more human in the Anthroposophical Society. I mean that in regard to how we proceed, whether we are bureaucratic about deciding whether to send something to someone or not. He just uses the information to create a stir and to complain. He complains with an ill intent, even though he is a member.

Kristiania (Oslo), May 16, 1909

Today we shall stress more the occult side of yesterday's observation. The four post-Atlantean cultures somehow had to reflect the great cosmic events in the souls of human beings as they had happened in historical sequence. However, beginning with the thirteenth or fourteenth century of our cultural epoch, such a reflection no longer took place because the external events in human evolution must be traced to more profound reasons.

We know that the etheric bodies of the great Atlantean initiates had been preserved for the Seven Holy Rishis, and we also know how the etheric and astral body of Zarathustra had been woven into those of Moses and Hermes. At any time the possibility existed that such etheric bodies, which had been cultivated and prepared by the initiates, could be further used in the spiritual economy of the world. But other things took place as well. For especially important personalities, such etheric bodies are formed in the higher worlds. When somebody was especially important for the mission of humanity, an etheric body or an astral body was woven in the higher worlds and was then imprinted on this personality.

This is what happened in the case of Shem who indeed has something to do with the whole tribe of the Semites. A special etheric body was coined for such a tribal ancestor, and Shem became a sort of dual personality by this process. It may sound fantastic to the modern mind, but a clairvoyant would see a personality like Shem as he would see an ordinary human being with his or her aura; but then also in such a way as if a higher being that extends down from higher worlds completely filled his etheric body and as if the aura became a mediator between this personality and the higher world. Residing in a human being, such a divine being, however, has a very special power: it can multiply such an etheric body, and the multiplied etheric bodies then form a web that is continually woven into the descendants. Thus the descendants of Shem received an imprint of the copy of his etheric body. However, the Mystery Centers kept not only the multiplied copies but also the etheric body of Shem himself. Any personality that was meant to receive a special mission had to use this etheric body if it wanted to be able to communicate with the Semitic people, similar to the way in which a very educated European would have to learn the language of the Hottentots if he wanted to communicate with them. Therefore, the personality with a special mission had to bear within himself the real etheric body of Shem in order to be able to communicate with the Semitic people. Such a personality, for example, was Melchizedek: he could show himself to Abraham only in the etheric body of Shem.

We now have to ask ourselves something. If it is only now, in the fifth post-Atlantean cultural epoch, possible for us to develop an understanding for Christianity, what was the situation in the remainder of the Graeco-Latin era, which lasted into the thirteenth and fourteenth centuries? A mysterious, occult process took place. Christ lived only three years in the sheaths of Jesus of Nazareth, who was such a sublime individuality that He was able to leave the physical world at the age of thirty when the dove appeared over His head so that He could enter the spiritual world. Since the Christ-Individuality lived in the physical body, it filled out the three highly developed bodies of Jesus. Invisible to the physical eye, they were now multiplied as had formerly been the case with the etheric body of Shem so that the copies of the etheric and astral bodies of Jesus of Nazareth were available from the time he died on the cross. This has nothing to do with His ego; it passed into the spiritual world and has repeatedly reincarnated itself afterward.

We see how Christian writers in the first few centuries after the Christ-Event still worked on the basis of an oral tradition that was transmitted by the disciples of the Apostles, who set great value on a direct, physical transmission of the Christ-Event. However, this would not have been a sufficient building block for later centuries, and that is why a copy of the etheric body of Jesus of Nazareth was woven into especially eminent heralds of the Christian message beginning with the sixth and seventh centuries. One such herald was Augustine, who in his youth had to go through tremendous struggles. However, only when the impulse of the etheric body of Jesus of Nazareth came to work in him in a significant way did he begin to become engaged in Christian mysticism of his own initiative. His writings can be understood only in this light. Many other personalities in the world, such as Columban,⁴⁰ Gallus,⁴¹ and Patrick,⁴² carried within themselves such a copy of Jesus's etheric body and were therefore in a position to spread Christianity and built a bridge from the Christ-Event to the succeeding times.

By contrast, we see human beings whose astral body received the astral body of Jesus of Nazareth in the eleventh and twelfth centuries. Such a personality was Francis of Assisi. When we look at his life from this point of view, we will understand it in quite a few ways. His qualities of humility and Christian devotion will become especially clear to us when we tell ourselves that such a mystery lived in him. In the time from about the eleventh through the thirteenth centuries such human beings became the heralds of Christianity by the very fact that the astral body of Jesus was woven into their own astral body. Hence, they received Christianity by virtue of Grace.

Although the ego of Jesus of Nazareth left its three sheaths at the baptism of John, a copy of this ego remained in each of them similar to the imprint a seal leaves behind. The Christ-Being took possession of these three bodies and of that which remained as the imprint of the Jesus-Ego. Beginning with the twelfth, thirteenth, and fourteenth centuries, something like an ego copy of Jesus was woven into human beings who began to speak of an “inner Christ.” Meister Eckhart and Tauler were individuals who spoke from their own experience like an ego copy of Jesus of Nazareth.

There are still many people present who carry within themselves something like the various bodies of Jesus of Nazareth, but these are now no longer the leading personalities. Increasingly we can see how there are human beings in the fifth epoch who must rely on themselves and on their own ego and how such inspired people have become a rarity. It was therefore necessary that a spiritual tendency develop in our fifth epoch to ensure that humanity would continue to be imbued with spiritual knowledge. Those individualities who were capable of looking into the future had to take care that human beings in the times to come would not be left simply to rely on their human ego only. The legend of the Holy Grail relates that the chalice from which the Christ Jesus took the Last Supper with his disciples was kept in a certain place. We see in the story of Parsifal the course of a young person's education typical for our fifth post-Atlantean epoch. Parsifal had been instructed not to ask too many questions, and his dilemma arose from his following those instructions. That is the important transition from the traditional to more modern times: in ancient India and later with Augustine and Francis of Assisi the student had to live in a state of the highest degree of passive devotion. All these humble people allowed themselves to be inspired by what was already alive in them and by what had been woven into them. But now things changed in that the ego became a questioning ego. Today, any soul that accepts passively what is given to it cannot transcend itself because it merely oberves the happenings in the physical world around it. In our times the soul has to ask questions; it has to rise above itself; it has to grow beyond its given form. It must raise questions, just as Parsifal ultimately learned to inquire after the mysteries of the Grail's Castle.⁴³

Spiritual investigation today begins only where there is questioning, and the souls today that are stimulated by external science to ask questions and to search are the Parsifal souls. And this has led to the introduction of Rosicrucian education—that much maligned mystery school of thought—that accepts tradition gratefully but does not accept traditional wisdom blindly. Yet that which today constitutes Rosicrucian spiritual orientation has been investigated in the higher worlds directly with the spiritual eye and with the means the student himself has been instructed to utilize This has not come about simply because this or that is written in old books or because certain people believed one thing or another. Rather, the Rosicrucian spiritual method proclaims wisdom that has been investigated today. It was gradually prepared in the Rosicrucian schools that were founded in the thirteenth and fourteenth centuries as a result of the work of an individuality by the name of Christian Rosenkreutz.

This accumulated wisdom can today be proclaimed as Spiritual Science. This is so because today it is no longer possible to instill in human beings what is to inspire them from the inside without their having a hand in the process. Today people who feel that Spiritual Science speaks to their hearts must approach it through their own free will, through their own free impulse, and through the fact that they feel enlivened by spiritual knowledge. Hence we need not attempt to stir up an interest in Spiritual Science.

Through this theosophical-Rosicrucian orientation of the spirit, we again bring close to ourselves what is still present in the copies of Jesus of Nazareth's ego. Those who prepare themselves in this manner will pull into their souls the copy of the ego of Jesus of Nazareth so that they become like imprints of a seal, and it is in this way that the Christ- Principle finds its way into the human soul. Rosicrucianism prepared something positive, and since anthroposophy is meant to become life, the souls that absorb and truly accept it will gradually undergo a metamorphosis. To accept anthroposophy within yourself means to change the soul in such a way that it is able to come to a true understanding of the Christ.

The anthroposophist makes himself or herself a living recipient of what was given to Moses and Paul in the JavehChrist-Revelation. It is written in the fifth letter of the Apocalypse that the people in the fifth cultural epoch are those who can really absorb the things that will be quite obvious for the cultural period of the Philadelphia community. The wisdom of the fifth cultural period will open as a flower of love in the sixth period.

Today mankind is called upon to accept into itself something new, something divine, and thereby to undertake again the ascent into the spiritual world. The Spiritual Scientific teaching of evolution is being imparted not because people are supposed to put their blind faith into it, but because mankind is supposed to reach an understanding of it through its own powers of judgment. This teaching is being directed to those who bear the core of the Parsifal nature within themselves. And it is not being proclaimed just in special places or to a special group of people, but human beings from all of humanity will come together to listen to the call of spiritual wisdom.

• 40. Columban (545–615) was an Irish missionary.
• 41. Gallus was a sixth-century Irish-Scotch missionary.
• 42. Patrick (c. 384–c. 460) was an English missionary.
• 43. Steiner is referring to the German courtly epic Parzival by Wolfram von Eschenbach (about 1200/10). The Frenchman Chretien de Troyes was the author of the first great artistic treatment of the theme; in his unfinished poem “Percivale” finds the Grail and heals the king. Wolfram's story is drawn from Chretien's model but is much more spiritualized in its triadic structure: innocence, fall, salvation. The Simpleton Parsifal is educated as a knight who knows proper courtly behavioral codes, one of them being not to ask too many questions. This attitude causes him to be expelled from the Grail's Castle, and only after he has undergone a second, Christian phase of education does he know how to express his charity by asking the appropriate question of the ailing king.

[ 2 ] Originally, it was my plan to add its essential content as final chapters to my book Theosophy, which had been published previously. This proved to be impossible. At the time of the publication of Theosophy the subject matter of Occult Science did not yet live in me in its final form as was the case with Theosophy. In my imaginative perceptions the spiritual nature of individual man stood before my soul and I was able to describe it; the cosmic relationships, however, which had to be presented in Occult Science did not yet live in my consciousness in the same way. I perceived details, but not the complete picture.

[ 3 ] I, therefore, decided to publish Theosophy with the content I had seen as the nature of the life of individual man, and then to carry through Occult Science in the near future, without undue haste.

[ 4 ] The contents of this book had, in accordance with my soul mood at that time, to be given in thoughts that are further elaborations of the thoughts employed in natural science, suited for the presentation of the spiritual. In the preface to the first edition, reprinted in this book, it will be noted how strongly responsible I felt toward natural science in all that I wrote at that time about the science of the spirit.

[ 5 ] What reveals itself to spiritual perception as the world of spirit cannot, however, be presented in such thoughts alone. For this revelation does not fit into a mere thought content. He who has experienced the nature of such revelation knows that the thoughts of ordinary consciousness are only suited to express what is perceived by the senses, not what is seen by the spirit.

[ 6 ] The content of what is spiritually perceived can only be reproduced in pictures (imaginations) through which inspirations speak, which have their origin in spiritual entity intuitively perceived.¹

[ 7 ] But he who describes imaginations from the world of spirit cannot at present merely present these imaginations. For in doing so he would be presenting something that would stand as quite a different content of consciousness alongside the content of knowledge of our age, without any relationship whatsoever to it. He has to fill modern consciousness with what can be recognized by another consciousness that perceives the world of spirit. His presentation will then have this world of spirit as content, but this content will appear in the form of thoughts into which it flows. Through this it will be completely comprehensible to ordinary consciousness, which thinks in terms of the present day but does not yet behold the world of spirit.

[ 8 ] This comprehensibility will only then be lacking if we ourselves raise barriers against it, that is, if we labor under the prejudices that the age has produced regarding “the limits of knowledge” through an incorrectly conceived view of nature.

[ 9 ] In spiritual cognition everything is immersed in intimate soul experience, not only spiritual perception itself, but also the understanding with which the unseeing, ordinary consciousness meets the results of clairvoyant perception.

[ 10 ] Those who maintain that anyone who believes he understands is merely suggesting the understanding to himself have not the slightest inkling of this intimacy.

[ 11 ] But it is a fact that what expresses itself merely in concepts of truth and error within the scope of comprehension of the physical world becomes experience in regard to the spiritual world.

[ 12 ] Whoever permits his judgment to be influenced—be it ever so slightly—by the assertion that the spiritually perceived is incomprehensible to the everyday, still unperceiving consciousness—because of its limitations—will find his comprehension obscured by this judgment as though by a dark cloud, and he really cannot understand.

[ 13 ] What is spiritually perceived is fully comprehensible to the unprejudiced, unperceiving consciousness if the seer gives his perceptions thought form. It is just as comprehensible as the finished picture of the painter is to the man who does not paint. Moreover, the comprehension of the spirit world is not of the nature of artistic feeling employed in the comprehension of a work of art, but it bears the stamp of thought employed in natural science.

[ 14 ] In order, however, to make such a comprehension really possible, the one who presents what he perceives spiritually must bring his perceptions up to a point where he can pour them into thought form without loss of their imaginative character within this form.

[ 15 ] All this stood before my soul as I developed my Occult Science.

[ 16 ] In 1909 I felt that, under these premises, I might be able to produce a book which, in the first place, offered the content of my spiritual vision brought, to a sufficient degree, into thought form, and which, in the second place, could be understood by every thinking human being who allows no obstructions to interfere with his understanding.

[ 17 ] I say this today, stating at the same time that in 1909 the publication of this book appeared to be a risk. For I knew indeed that professional scientists are unable to call up in themselves the necessary impartiality, nor are the numerous personalities able to do so who are dependent on them for their judgment.

[ 18 ] But, before my soul there stood the very fact that at the time when the consciousness of mankind was furthest removed from the world of spirit, the communications from that world would answer a most urgent necessity.

[ 19 ] I counted upon the fact that there are human beings who feel, more or less desperately, the remoteness from all spirituality as a grave obstacle to life that causes them to seize upon the communications of the spiritual world with inner longing.

[ 20 ] During the subsequent years this has been completely confirmed. Theosophy and Occult Science, books that presume the goodwill of the reader in coping with a difficult style of writing, have been widely read.

[ 21 ] I have quite consciously endeavored not to offer a “popular” exposition, but an exposition that makes it necessary for the reader to study the content with strict effort of thought. The character I impressed upon my books is such that their very study is the beginning of spiritual training. For the calm, conscious effort of thought that this reading makes necessary strengthens the forces of the soul and through this makes them capable of approaching the spirit world.

[ 22 ] The fact that I have entitled this book Occult Science has immediately called forth misunderstandings. From many sides was heard, “What claims to be science must not be secret, occult.” How little thought was exercised in making such an objection! As though someone who reveals a subject matter would want to be secretive about it. This entire book shows that it was not the intention to designate anything “occult,” but to bring everything into a form that renders it as understandable as any science. Or do we not wish to say when we employ the term “natural science” that we are dealing with the knowledge of “nature”? Occult science is the science of what occurs occultly insofar as it is not perceived in external nature, but in that region toward which the soul turns when it directs its inner being toward the spirit.

[ 23 ] Occult Science is the antithesis of Natural Science.

[ 24 ] Objections have repeatedly been made to my perceptions of the spiritual world by maintaining that they are transformed reproductions of what, in the course of the ages, has appeared in human thought about the spirit world. It is said that I had read this or that, absorbed what I read into the unconscious, and then presented it in the belief that it originated in my own perception. I am said to have gained my expositions from the teachings of the Gnostics, from the poetic records of ancient oriental wisdom, and so on.

[ 25 ] These objections are superficial.

[ 26 ] My knowledge of things of the spirit is a direct result of my own perception, and I am fully conscious of this fact. In all details and in the larger surveys I had always examined myself carefully as to whether every step I took in the progress of my perception was accompanied by a fully awake consciousness. Just as the mathematician advances from thought to thought without the unconscious or autosuggestion playing a role, so—I told myself—spiritual perception must advance from objective imagination to objective imagination without anything living in the soul but the spiritual content of clear, discerning consciousness.

[ 27 ] The knowledge that an imagination is not a mere subjective picture, but a representation in picture form of an objective spiritual content is attained by means of healthy inner experience. This is achieved in a psycho-spiritual way, just as in the realm of sense-perception one is able with a healthy organism to distinguish properly between mere imaginings and objective perceptions. [ 28 ] Thus the results of my perception stood before me. They were, at the outset, “perceptions” without names. [ 29 ] Were I to communicate them, I needed verbal designations. I then sought later for such designations in older descriptions of the spiritual in order to be able to express in words what was still wordless. I employed these verbal designations freely, so that in my use of them scarcely one coincides with its ancient meaning.

[ 30 ] I sought, however, for such a possibility of expression in every case only after the content had arisen in my own perception.

[ 31 ] I knew how to exclude what had been previously read from my own perceptive research by means of the state of consciousness that I have just described.

[ 32 ] Now it was claimed that in my expressions reminiscences of ancient ideas were to be found. Without considering the content, attention was fixed on the expressions. If I spoke of “lotus flowers” in the astral body of man, that was a proof, to the critic, that I was repeating the teachings of ancient India in which the expression is to be found. Indeed, if I spoke of “astral body,” this was the result of my reading the literature of the Middle Ages. If I employed the expressions “Angeloi,” “Archangeloi,” and so forth, I was simply renewing the ideas of Christian Gnosis.

[ 33 ] I found such entirely superficial thinking constantly opposing me.

[ 34 ] I wanted to point to this fact, too, now that a new edition of Occult Science is to be published, for the book contains the outline of Anthroposophy as a whole. It will, therefore, be chiefly beset by the misunderstandings to which Anthroposophy is exposed. [ 35 ] Since the time when the imaginations that this book presents merged into a complete picture in my soul, I have advanced uninterruptedly in my ability to investigate, by means of soul and spirit perception, the historical evolution of mankind, the cosmos, and so forth. In the details I have continuously arrived at new results. But what I offered as an outline in Occult Science fifteen years ago remains for me basically undisturbed. Everything I have been able to say since then, if inserted in this book in the proper place, appears as an amplification of the outline given at that time.

Rudolf Steiner
January 10, 1925, Goetheanum
Dornach, Switzerland

• 1. All that it is necessary to know concerning the nature of imagination, inspiration, and intuition is to be found in this book, Occult Science, in my book, Knowledge of the Higher Worlds and its Attainment, also in The Stages of Higher Knowledge.

The time from Christmas until about now is actually an important, a significant time of the year, also in occult terms. It is called the time of the thirteen days. And the remarkable thing is that this period of thirteen days is sensed in its importance by those people who, in their entire soul disposition, have retained something of the old connection of the human soul with the spiritual world, of which we have often spoken. We know that more than the person of today's urban population has retained from the connection with the spiritual world that once existed in ancient times, the primitive person who lives out in the countryside or in a population that is even less affected by our urban culture. And there we find much that is related in folk poetry about the experiences of the soul, about experiences of the soul during the period from Christmas to Epiphany, January 6.

This is the time when, after the annual eclipse has most befallen the earth, immediately after the winter solstice, when the sun begins its victorious course again, with nature's deepest immersion and release and redemption, the human soul can also undergo very special experiences if it still has special connections with the spiritual world. Those people who no longer have the old clairvoyance but are still connected to the spiritual world in their soul feel a difference in the abnormal world of dreams at this time of year. What the soul can experience there becomes meaningful, because the soul, if it is still receptive, can really get most involved in the spiritual world then. For the modern man, the year really is such that he no longer particularly distinguishes the individual seasons, because while the snow storms outside, darkness already begins at four o'clock in the afternoon and it only gets light late, the city dweller feels the same as in the summer months, when the sun can unfold its full power. Man is torn out of the old connection with the cosmos in which he lived when he was outside in nature. But for those who have retained a connection with nature, it is not the same thing that falls during the Christmas season as what happens at another time, for example, at midsummer. While in midsummer the soul is most emancipated from what is connected with the spiritual world, in the time when nature is most dead, it is most connected with the spiritual world and used to experience special things during this time.

Now there is a beautiful folk tale in the old Norwegian language, a tale that was rediscovered only recently and has quickly become popular again due to the peculiar understanding of the Norwegian population. It is about a man who still had a connection to the spiritual world, about Olaf Åsteson. What Olaf Åsteson experiences in the time between Christmas and Epiphany is beautifully depicted in this poem.

At the New Year's celebration in Hannover in 1912, I first tried to put this folk tale of Olaf Åsteson into German lines so that it could also be performed before our souls. Tonight's program will begin with the Song of Olaf Åsteson, which contains Olaf Åsteson's experiences during the thirteen nights.

It was followed by a recitation by Marie von Sivers.

The poetry itself is old. But, as I said, it has recently been rediscovered by the Norwegian people as if by magic and is spreading rapidly. The fact that something like this is spreading will, among many facts prevailing at present, also be one that proves how it is pushing towards an understanding of the mysteries that anthroposophy can bring us today. For that something like what is described here is taking place in a soul, or at least could take place relatively recently, is not just a 'fiction'. This writing is not just fantasy, but reality, it is real. And with Olaf Åsteson, it is pointed out to people of those Nordic regions who, in the Middle Ages, around the middle of the Middle Ages, still had the opportunity, one might say, to literally experience something as it is expressed here.

When our Norwegian friends gave me this poem during my penultimate visit to Kristiania and wanted to hear something about it from me, it was initially this fact, interesting from a general spiritual scientific point of view, that was emphasized, that pushed itself into the soul. But what led to our wanting to include this poem in our spiritual scientific program, so to speak, is that one can also go into the details more and more. Through anthroposophical understanding, one finds oneself delving ever deeper into what comes to light in the poem. For example, it was significant to me that Olaf — which is an old Norwegian name — has the epithet Åsteson: Åsteson. The son of what? Of Äste. And I tried to find out what kind of mother this son actually is. Of course, one can argue about the meaning of the word “Äst” in many different ways, and there are also things that can be disputed. It is not possible today to sort out everything that comes into question. But if we take into account everything that is in question, then a name such as Olaf Åsteson means: he who is still a son of that soul that goes down from generation to generation and is connected with the blood that runs from generation to generation. But we have traced this name back to what we have so often discussed in the field of anthroposophy, that in ancient times, ancient clairvoyance was connected with the kinship of the blood that runs through the generations. And one would be able to translate Olaf Åsteson as: Olaf, born of many generations and still carrying the characters of many generations in his soul.

If we now go into the experiences, it is extremely interesting to see what the sleeping Olaf Åsteson goes through from Christmas Eve through thirteen days, during which he does not wake up, that is, is in a kind of psychic state. If one allows the individual verses to take effect, which allow the individual experiences to arise before the soul with a broad, folksy comfort, one is reminded of certain descriptions of the first stages of initiation, where it is said that such and such a one has been led to the threshold of death. The poem shows that Olaf Åsteson comes to the gates of death. And it will be particularly vivid when he feels like a corpse himself – except for the earth that he feels between his teeth. If we remember that the etheric body of the person to be initiated grows beyond the boundaries of the skin and the person becomes bigger and bigger, so that the person lives into wide cosmic spaces, then we are pointed to in this poem how the person descends deeply, empathizes with the depths of the earth and ascends to cloud heights. What a person has to go through after death, for example in the sphere of the moon, is also what Olaf Åsteson has to go through. It is poetically described how the moon shines brightly and how the paths stretch far and wide. Then the gulf that has to be crossed in the world is shown, the one that lies between the human and the one that leads out into the cosmic expanse. And the bridge of heaven connects what is human with what is cosmic. Then our attention is drawn to the interplay of the beings that find expression in the constellations of Taurus and Ophiuchus. But for those who can see into the world spiritually, the constellations are only the expression of what is present in the spiritual realm in the vastness of space. And then the world of Kamalokaw is depicted in the description of 'Brooksvalin'. It is shown how a kind of retribution takes place, how people there go through - but in a compensatory way - what they have not acquired here on earth. But one does not need to interpret all the details of this poetry, one should not do that at all with such poetry. But one should feel that they emerged from such an atmosphere, which is closely related to what was present in such a people for much longer than in peoples who lived more in the interior of the continents or came into contact with big city culture. The Norwegian people, who still have much in their vernacular that comes close to the boundary of occult secrets, had the possibility for longer to keep the souls connected with what lives and moves behind the outer material phenomena.

Do you remember how I have dealt with the way the course of the year has its spiritual parallel series of facts? How in spring, when plants sprout from the earth, when everything comes to life, when the days get lighter, we have to recognize what we can call a kind of falling asleep of the elementary and higher spirits that are connected to the earth. In spring, when the earth awakens outwardly, in spiritual contemplation we are dealing with a kind of falling asleep of the earth. When outer nature dies down again, we are dealing with the awakening of the spiritual nature of the earth. And when outer nature is asleep around Christmas time, then that is the time when the spiritual of the earth, which is connected with earthly existence both through elemental, less significant beings and through great, powerful beings, is most active. It only appears so when viewed superficially, as if we had to compare spring with the awakening of the earth and winter with its falling asleep. For occult observation, it is the other way around. The spirit of the earth, which consists of many spirits, awakens in winter and sleeps in summer. Just as in the human organism the organic and vegetative are most active during sleep, as the forces play up into the brain, and as the purely organic activity is killed off during waking, so it is with the earth. When the earth is most active, when everything has sprouted, when the sun is at its highest around Midsummer, the spirit of the earth sleeps. And it is not without connection to these occult truths that Christmas, the festival of the awakening of the spirit, has been moved to the winter season. The things that have come down to us as customs from ancient times correspond in many ways to these occult insights.

Those who know how to live with the spirits of the earth do not just celebrate Midsummer in the summer. For the celebration of St. John's Day in summer is already a kind of materialistic celebration. One celebrates what external materialistic revelation shows. But he who has the connection with the spirit of the earth, with that which lives spiritually in the earth, awakens to his inner self, that is, he sleeps for his outer self, like Olaf Åsteson, best at Christmas time during the thirteen days. This is also an occult fact, which means exactly the same for occultism as, for example, the fact of the external position of the sun for external materialistic science. Of course, materialistic science will take it for granted that within astronomy it describes the activity of the sun in summer and in winter in a certain purely external way; it will consider it foolishness what is a fact for the occultist that the spiritual position of the sun is most intense in the winter time and that therefore the conditions are most favorable for those who want to come close to a deepening of the soul, which is connected with the spirit of the earth and with all spiritual. Therefore, for someone who wants to seek a deepening of their soul, it may turn out that they can have the best experiences during the thirteen days of the Christmas season, when, without us realizing it, the experiences arise from the soul, although the modern person is already so emancipated from external events that the occult experiences can come at any time. But in so far as the external can nevertheless have an influence, the time between Christmas and New Year is the most important.

Thus we are reminded in a very natural way by this poem how much of what we could mention when discussing the time between death and the next birth was still quite close to certain areas of the world relatively recently, as some people still knew from direct experience.

This cycle of lectures has had four German editions, in Berlin 1914 (Cycle 29), in Berlin 1930, edited by Adolf Arenson, in Freiburg in 1955 by the Novalis Verlag and in 1982 by the Rudolf Steiner Verlag. The first English translation edited by H. Collison was published in 1928 by Anthroposophical Publishing Co., London and Anthroposophic Press, New York.

Rudolf Steiner gave these lectures twice on the same day, mornings and evenings, in the “Princes' Hall” of the Cafe Luitpold in Munich. The performances of the two Mystery Dramas at the Volkstheaters were also given twice. The title of the drama receiving its first performance was given in the program announcements as “The Awakening of Maria and Thomasius (or The Other Side of the Threshold).”

A list of the Munich performances and lecture cycles will be found on the next page. A fifth Mystery Drama was planned for the summer of 1914, and a cycle “Occult Hearing and Occult Reading” would have been given August 18 – 27, but the beginning of World War I prevented any further Munich Festivals. In Dornach four lectures with the title Occult Reading and Occult Hearing were given in October, 1914. (Rudolf Steiner Press, 1975).

A word to new readers of Rudolf Steiner seems necessary. As with many of Steiner's lecture cycles a certain familiarity with anthroposophy on the part of the listeners was assumed. This means acquaintance at a minimum with his introductory writings such as Theosophy or Occult Science. The reader unfamiliar with these works is advised to turn first to these books as a way of increasing his understanding and appreciation of this volume.

From shorthand report unrevised by the lecturer. English translation first printed by Rudolf Steiner Publishing Company, 1941. Second printing Steiner Book Centre, 1986.

The original German text of this lecture can he found in the collected edition of Rudolf Steiner's works under the title: “Der Kreislauf des Menschen innerhalb des Sinnes—, Seelen—und Geisteswelt”, No. 68 in the Bibliographical Survey, 1961. This English edition is presented by permission of the Rudolf Steiner Nachlassverwaltung, Dornach, Switzerland.

It cannot he doubted that the influence of the Bible on Western Culture has been greater than that of any other document. It may truly be said that as a result of the influence of the Bible, the human soul has for thousands of years maintained a hold on the most inward being of man,—a hold which has extended to the life of feeling and also to the life of will. The influence in these two spheres of man's being has been stronger than in his thinking and conceptional life, although it may be said that all spiritual life, be it in the region of religion or of exact science, bears traces of the influence of the Bible. And it is evident to those who look more deeply into things, that the very arguments of men who to-day feel bound to attack the Bible—taking up in some cases the radical standpoint of downright denial—themselves show traces of its influence. There has never been any general recognition, and to-day there is practically none, of the extent of the influence of this document; but it exists nevertheless in actual fact to those who have an unbiased outlook. The attitude adopted towards the Bible by modern thought, feeling and perception, has for some time past changed very considerably from what it used formerly to be. The value of the Bible, the attitude adopted towards it by men who to-day take it seriously has altered essentially in the course of the 19th Century. We must not of course undervalue in any sense the standpoint of many modern thinking men who feel themselves bound to take a firm stand on the ground of Science. There are others who hold fast to the Bible, who derive all their deepest convictions from this most significant record, and who prefer to pay no attention when the value of the Bible is under discussion. The attitude of such people is: ‘Others may think as they like; we find in the teachings of the Bible all that our souls need and we are quite satisfied.’ Such a point of view, however justifiable it may be in individual cases, is, in a certain sense entirely egoistical and by no means without danger for spiritual evolution.

That which in a given epoch has become an universal blessing to men—or, let us say, an universal belief and conviction, has always originated with the few; and it may well be that an ever increasing stream of conviction may flow out to become universal in no very distant future from the few who to-day feel themselves compelled to attack the Bible because of their desire to build up their world-conception conformably with their Science. For this reason to ignore such spiritual and mental currents and to refuse to listen because one is oneself satisfied is not without an element of danger. Anyone who really takes the evolution of mankind seriously ought rather to regard it as a duty to take notice of the objections brought by sincere seekers for Truth, and to see what relation these objections have to the Bible.

I have said that the attitude adopted by men, and especially by leaders of intellectual and spiritual life has changed. To-day we shall do no more than point to this change. Were we to look back into the past we should find civilisations where men, especially when they stood at the summit of their spiritual life, doubted not at all that the very highest wisdom flowed from the Bible; and that those with whom it originated were not just average men who were responsible for human errors in it, but were under lofty inspiration and infused it with wisdom. This was a feeling of reverent recognition among those who stood on the heights of spiritual life. In modern times this has changed.

In the 18th Century there was a French investigator who came to the conclusion that certain contradictions exist in the Old Testament. He noticed that the two Creation stories at the very beginning of the Bible contradict one another, that one story describes the work of the six or seven days including the creation of man, and that then there is a further account with a different beginning, which ascribes quite a different origin to man. This investigator was specially disconcerted by the fact that at the beginning of the Bible two names of the God-head occur, the name of the ‘Elohim’ in the narrative of the six days' creation, and then later the name of Jehova. There is an echo of this in the German Bible. In the German Bible the name of the God-head is translated ‘Lord,’ ‘God,’ and then Jehova is translated by ‘God the Lord’ or in some such way; at all events the difference is apparent. Upon noticing this the investigator suspected that something had given rise to the untenable statement that the Bible was written by a single individual, whether Moses or someone else, and that different accounts must have been welded together. And after much deliberation he came to the conclusion that all the existing accounts corresponding to the different traditions were simply welded together; one account being amalgamated with another and all the contradictions allowed to stand.

After, and as a result of this, there appeared the kind of investigation which might well be called a mutilation of the Bible. To-day there are Bibles in which the various points of detail are traced back to different traditions. In the so-called Rainbow Bible it is stated for instance, how some portion or other that has come to be inserted into the collective statement has its origin in quite a different legendary tradition—hence it is said that the Bible must have been welded together from shreds of tradition. It became more and more general for investigators to proceed along this line in regard to the Old Testament, and then the same thing happened in the case of the New Testament. How could the fact be hidden that when the four Gospels are submitted to literal comparison they do not agree with each other? It is easy to discover contradictions in the Matthew, Luke and John Gospels. And so the investigators said: How can the single Evangelists have written their respective Gospels under lofty inspiration, when the accounts do not agree? The Gospel of St. John—that most profound writing of Christendom—was divested of all worth as an historical document in the minds of some investigators of the 19th Century. Men came more and more to be convinced of the fact that it was nothing but a kind of hymn, written down by someone on the basis of his faith and not an historical tradition at all. They said that what he had written down could in no way lay claim to being a true description of what had actually taken place in Palestine at the beginning of our era. And so the New Testament was torn into shreds. The Old and New Testaments were treated just like any other historical document; it was said that bias and error had crept into them, and that before all things it was necessary to show by purely historical investigation, how the fragments had been gradually pieced together. This is the standpoint which more and more came to be adopted by historical, theological investigation.

On the other side let us turn to those who felt compelled to stand firmly on the ground of the facts of Natural Science,—who said, quite sincerely and honestly as a result of their knowledge: ‘What we are taught by Geology, Biology and the different branches of Natural Science, flatly contradicts what the Bible relates. The Bible story of the development of the earth and living beings through the six days of creation, is of the nature of a legend or a myth of primitive peoples, whereby they tried, in their childlike fashion to make the origin of the earth intelligible to themselves.’ And such men alienated themselves from the New Testament in the same degree as from the Old Testament. Men who feel compelled to hold fast to the facts of Natural Science will have nothing to do with all the wonderful acts performed by the Christ, with the way in which this unique Personality arises at the critical point of our history, and they radically oppose the very principle on which the Bible is based. Thus we see on the one hand the Bible torn to pieces by historical-theological investigation, and on the other hand put aside, discredited by scientific research.

That may serve briefly to characterise the outlook of to-day; but if nobody troubled about this, and simply persisted in the attitude: ‘I believe what is in the Bible’—that would be Egoism. Such men would only be thinking of themselves and it would not occur to them that future generations might hold as an universal conviction that which to-day is only the conviction of a few.

We may now ask: is there perhaps yet a further standpoint other than the two we have indicated? Indeed there is, and it is just this that we want to consider to-day. It is the standpoint of Spiritual Science, or Anthroposophy. We can in the first instance understand this best by means of comparison. The Anthroposophical standpoint with regard to the Bible offers to our modern age something similar to that which was accomplished three or four centuries ago by the mighty achievements of scientific research; Anthroposophy seeks to form a connecting link with what was achieved by such men as Kepler, Copernicus, Galileo.

To-day we build upon the foundations of what was achieved by such personalities as these. When we look back to the relation which in former days existed between men and nature, we find that in the old Schools or Academics, certain books carried just as much weight as the Bible does with many people to-day. Aristotle, the ancient Greek scholar, whose achievements were by no means confined to the sphere of Natural Science, was looked upon by the widest circles both in the early and later Middle Ages as a far-reaching Authority. Wherever men were taught about nature the books of Aristotle were taken as the basis. His writings were fundamental and authoritative not only in spheres where men pursued the study of Nature in a more limited, philosophical sense, but also in spheres of definitely scientific thought. It was not customary in those days to look out at Nature with one's own eyes, and it was not a question of instruments, apparatus and other things of that kind. In the time of Galileo a highly symptomatic incident occurred, and it has been handed down as a kind of anecdote. It was pointed out by a colleague to a man who was a convinced follower of Aristotle, that many of the master's utterances were not correct; for instance that the nerves proceeded from the heart, this being contrary to the real facts. A corpse was placed in front of the man and it was demonstrated to him that this utterance of Aristotle did not agree with the facts. He said: ‘Yes, when I look at that myself it seems a contradiction, but even if Nature does show it to me I still believe Aristotle.’ And there were many such men,—men who had more faith in the teachings and the authority of Aristotle than in their own eyes. To-day men's point of view about Nature and also about Aristotle has changed. In our time it would be considered ridiculous to derive from ancient books the knowledge of nature which men ought to possess. To-day the scientist confronts nature with his instruments and tries to explore her secrets in order that they may become a common good for all men. But circumstances were such that in the time of Galileo, those who were imbued with the teachings of Aristotle to the same degree as this above mentioned follower, did not understand the Greek Master in the very least, Aristotle meant something different, something very much more spiritual, than what we understand to-day by the nerves. And because of this we cannot do real justice to Aristotle—whose vision was in accordance with the age in which he lived—until we look into nature with free and impartial eyes.

That was the great change that took place three or four centuries ago—and we are experiencing such another now in reference to the Spiritual Science and those spiritual facts and processes which are the spiritual foundations of existence.

For centuries the Bible was taken by a very large number of men to be the only book able to give information about all that transcended the tangible, physical world. The Bible was the Authority so far as the spiritual world was concerned, just as Aristotle in the Middle Ages was the authority for the physical world.

How has it come about that to-day we are in a position to do greater justice to Aristotle? It is because we face the physical world from a position of greater independence. And what Anthroposophy has to give to man of modern times, is the possibility of acquiring direct cognition of the invisible world, just as centuries ago the new age began to acquire direct knowledge of the visible world. Spiritual Science states that it is possible for man to look into and perceive the spiritual world; that he need not be dependent upon tradition, but can see for himself. This is what true Spiritual Science has to achieve for modern humanity—it has to convince man that slumbering powers and faculties exist within him; that there are certain great moments in life when these spiritual faculties awaken just as when a blind man is operated upon and is able to see colour and light. To use Goethe's phrase: the spiritual ears and eyes awaken, and then the soul of man can perceive in its environment what is otherwise concealed. The awakening of the faculties slumbering in the soul is possible; it is possible for man to acquire an instrument whereby he call look into spiritual causes, just as with his physical instruments he looks into the physical world. We have all kinds of instruments for the perception of the physical world—and for perception of the spiritual world there is also an instrument—namely, man himself, transformed. From the standpoint of spiritual science the most important thing of all is that the word ‘Evolution’ should be taken in all seriousness,—‘Evolution,’ which is a kind of magic word on many lips. It is not difficult to-day to perceive how the imperfect continually develops and evolves, and this evolution is carefully followed up in external Natural Science. To this conception Anthroposophy would not set up the slightest opposition where it remains in the region of scientific facts. But Anthroposophy takes the word ‘Evolution’ in its full meaning,—and so seriously that it points to those faculties which lie in the soul of man by means of which he can become aware of the Spiritual world. Spiritual beings are the foundation and basis of the physical world, and man only needs organs to be able to perceive them. I must here again lay stress upon the fact that today only a few men are in a position to transform their souls in this way. It requires a highly developed soul whose spiritual eyes are open before investigation of the spiritual world can be undertaken and information as to the events and beings there obtained. But if facts about the higher worlds are made manifest, then all that is necessary for the understanding of what is told by the spiritual investigator is healthy discernment, free from all bias pertaining to the intellect or to human logic. There is no justification for criticising the use of spiritual investigation, because we cannot see for ourselves. How many men are able to form a clear conception of Ernst Haeckel's researches and follow them up? It is exactly the same in regard to research in the region of senselife, where what is illuminated by the understanding passes over into the consciousness, as it is in regard to what the spiritual investigator has to say about the information he has gained in the super-sensible world. That which is known as the super-sensible world through direct perception and human powers of cognition must pass over into the universal consciousness of mankind as a result of the Anthroposophical conception of the world.

On the one hand then, we have the ancient Bible bringing before us in its own way the secrets of the super-sensible worlds and their connection with the sensible worlds, and on the other we have, in Spiritual Science, the direct experiences of the investigator in regard to the super-sensible world. This is surely a point of view similar to that which one finds at the dawn of modern Natural Science.

The question now arises: ‘What has Spiritual Science to say that is able to help us to understand the biblical truths?’ We must here enter into details. We must above all point out that when as a result of the methods laid down by Spiritual Science, man awakens his soul faculties, he sees into the spiritual world and develops what in comparison to objective cognition is an Imaginative Knowledge. What is this Imaginative Knowledge? It has nothing in common with those vague fantasies readily associated with the word ‘Imagination’ nor has it anything whatever to do with somnambulism and things of that nature, but fundamental to it is a strict discipline by means of which a man has to awaken these faculties. Let us proceed from external knowledge in order to make more intelligible what is really meant by ‘Imaginative Knowledge.’ What is characteristic of external objective cognition? There is for example, the perception of a ‘table’; when the table is no longer before us there remains an idea, a concept of it, as a kind of echo. First there is the object, and then the image. Certain systems of philosophy affirm that everything is only image, conception. This is incorrect. Let us take, for example, the conception of red hot steel or iron. The conception will not burn, but when we are faced by the reality the experience is different. The characteristic of objective cognition is that first the object is there and then the image is formed within us. Exactly the opposite process must take place in a man who wishes to penetrate into the higher world. He must first be able to transform his conceptual world in such a way that the conception may precede the perception. This faculty is developed by Meditation and Concentration, that is to say by sinking the soul into the content of certain conceptions which do not correspond to any external reality. Just consider for a moment how much of what lives in the soul is dependent upon the fact of your having been born in a particular town on a particular day. Suppose that you had not been born on that day, and try to imagine what other experiences would then live within your soul, and stream through it from morning to evening. In other words, make it clear to yourself how much of the content of the soul is dependent on your environment, and then let all that has stimulated you from outside, pass away. Then try to think how much would still remain in the soul. All conceptions of the external world which flow into the soul must, day by day, be expelled from it and in their place there must live for a time the content of a conception that has not in any way been stimulated from without and that does not portray any external fact or event.

Spiritual Science—if our search is sincere—gives many such conceptions and I will mention one as an example. I want to show you how the soul may gradually be led up into the higher worlds through certain definite conceptions. Such conceptions may be considered to be like letters of the alphabet. But in Spiritual Science there are not only twenty-two to twenty-seven letters, but many hundreds, by means of which the soul learns to read in the spiritual world. Here is a simple example: suppose we take the well known Rose Cross and in its simplest form, the black cross adorned with seven red roses. Very definite effects are produced if for a quarter of an hour each day the soul gives itself wholly up to the conception of this Rose Cross, excluding everything that acts as an external stimulus. In order to be able to understand what comes to pass in the soul as a result of this, let us consider intellectually the meaning of the Rose Cross. This is not the most important element, but we shall do it to show that it is possible to explain the meaning. I shall give it in the form of an instruction given by teacher to pupil.

The teacher says to the pupil:—‘Look at the plant standing with its root in the ground and growing upwards to the blossom. Compare the greater perfection of man standing before you, organised as he is, with the lesser perfection of the plant. Man has self-consciousness, has within him what we call an Ego, an ‘ I ’. But because he has this higher principle within him he has had to accept in addition all that constitutes his lower nature, the passion of sense. The plant has no self-consciousness; it has no Ego, hence it is not yet burdened with desires, passions or instincts. Its green beauty is there, chaste and pure. Look at the circulation of the chlorophyl fluid in the plant and then in man at the pulsation of the blood. That which, in man constitutes his life of passions and instincts, comes to expression, in the plant, as the blossom. In exchange for this man has won his self-consciousness. Now consider not only present day man, but look in a spiritual sense at a man of the far distant future. He will develop, he will over come, cleanse and purify his desires and passions and will obtain a higher self-consciousness. Thus, spiritually, you can see a man who has once more attained to the purity of the plant-nature. But it is because he has reached a higher stage that his self-consciousness exists in this state of purity. His blood is as pure and chaste as the plant fluids. Take the red roses to be a prototype of what the blood will be at some future time, and in this way you have before you the prototype of higher man. In the Rose Cross you have a most beautiful paraphrase of Goethe's saying:—“The man who is without this dying and becoming is a sad stranger on this dark earth”! Dying and becoming,—what does this mean? It means that in man there exists the possibility of growing out of and beyond himself. That which dies and is overcome is represented by the black cross which is the expression of his desires of senses. The blossoms in their purity are symbolical of the blood. The red roses and the black cross together represent the inner call to grow beyond oneself.’

As I said, this intellectual explanation is not the most important element and it is only given in order that we may be able better to understand these things. In a Meditation of this kind the point is that we shall sink ourselves into the symbol, that it shall stand as a picture before us. And if it is said that a Rose Cross corresponds to nothing real, our answer must be that the whole significance lies not in the experience of something pertaining to the external world through the Rose Cross, but that the effect of this Rose Cross upon the soul and its slumbering faculties is very real. No image pertaining to the external world could have the same effect as this image in all its varied aspects and in its non-reality. If the soul allows this image to work upon it, it makes greater and greater progress, and is finally able to live in a world of conceptions that is at first really illusory; but when it has lived sufficiently long in this conceptual world with patience and energy, it has a significantly true experience. Spiritual realities, spiritual beings which otherwise are invisible emerge from the spiritual environment. And then the soul is able quite clearly to distinguish what is merely conception, illusion, from true and genuine reality.

Of course one must not be a visionary, for that is very dangerous; it is absolutely necessary to maintain reason and a sure foundation for one's experience. If a man dreams in a kind of phantasy, then it is not well with him, when the spiritual world breaks in upon his consciousness. But if he maintains a sense of absolute certainty in his perception of reality, then he knows how the spiritual events will be made manifest, and he ascends into the spiritual world.

You will perhaps have surmised from what I have said, that cognition of the spiritual world is quite different from that of the sense world. The spiritual world cannot be brought into the range of direct perception by means of conceptions having but one meaning, and anyone who thinks it possible to describe what he finds in the spiritual world in the same way as he would describe what he finds in the sense world—simply has no knowledge of the nature of the spiritual world. The spiritual world can only be represented in pictures, and in imagery, which must be regarded merely as such. When the spiritual investigator looks into the spiritual world he sees the spiritual causes behind the physical phenomena, and he sees not only what underlies the present but what underlay the past. One thing above all else is manifest to him; namely, that man as he stands before us to-day as a physical being, was not always a physical being. External Natural Science can only lead us back by way of physical phenomena to what man as a physical being once was, and the spiritual investigator has no objection to that. But what surrounds us physically, has a spiritual origin. Man existed as a spiritual being before he became physical.

When the earth was not yet physical, man existed in the bosom of divine beings. As ice condenses from water, so did physical man condense from spiritual man. Spiritual Science shows that the physical is in perpetual contact with the spiritual. But what underlies the physical can only be expressed in pictures, if one wants to approximate to physical ideas.

What happens when a man has re-attained the spiritual stage of evolution,—what comes before him? In a certain sense the spiritual investigator re-discovers the Bible imagery, as given in the six or seven days of Creation. The pictures as given there actually appear before him. These pictures are not, of course, a description of physical occurrences, but the investigator who looks into the spiritual world, sees in clairvoyant consciousness, in how wonderful a way the writer of Genesis has portrayed in these pictures the formation of man from out of the Spirit. And it is marvelous how, point by point, agreement is established between what is so perceived by the spiritual investigator and the Bible imagery. The spiritual investigator can follow in just as unbiased a way as the Natural Scientist approaches the physical world. He does not derive his wisdom directly from the Bible, but he finds emphatic agreement with Bible imagery.

I will only mention one such point of agreement. When we go back to ancient times, it is seen that behind the evolution of man stand certain spiritual beings who are different from the beings who are there from a definite and later point of time onwards. Many of you will know that man as he is to-day is a fourfold being, consisting of physical body, etheric body, astral body (the vehicle of joy, passions and so forth), and the Ego, the bearer of human self-consciousness. The three lower members, physical body, etheric body and astral body, were in existence long before the Ego, which was incorporated into man last of all. Spiritual beings who are designated in the Bible as the Elohim worked on these three earlier principles. And when the Ego began to be incorporated into this three-fold nature, another being from the spiritual world co-operated in the work of the Elohim. If we penetrate more deeply into the Bible we shall find that this Spiritual Being is given the name of Jehova, and rightly so. And in accordance with the inner principles of evolution itself we see that at a certain point in the narrative a new name is introduced in place of the old name of the God-head. We see too, the circumstances surrounding the origin of man which is described in a two-fold way in the Bible. For in point of fact man as a threefold being was dissolved into the universe: as a three-fold being he came into existence afresh, and then from out of the transformed three-fold man, the Ego developed. So that the cleft that would seem to lie between the first and second chapter of Genesis, and that has been the subject of so many false interpretations, is explained by spiritual investigation. It is only a question of rightly understanding the Bible and that is not very easy to-day. Spiritual Science shows that in the beginning higher Spiritual Beings were present; the descendants of these Beings are men, man has emerged from the bosom of Divine Spiritual Beings. We may speak of man as the descendant of the Gods in the same sense as we speak of the child being the descendant of his parents. From the standpoint of Spiritual Science we must look upon the human being standing before us as an Earth-man, the descendant of divine-spiritual beings.

Does the Bible tell us anything about this? Indeed it does, but we first must learn how to read it. The fourth sentence of the Second Chapter of Genesis runs: ‘These are the generations of the heavens’ ... and so on. This sentence is misleading, for it does not give what is really to be found at this place in the Bible. The text ought really to stand as follows: ‘What follow here and will now be described are the descendants of the Heavens and the Earth as they were brought forth by the divine power.’ And by the words ‘the Heavens and the Earth,’ divine spiritual beings are meant, divine spiritual beings whose descendant is man. The Bible describes exactly what the spiritual investigator rediscovers independently. Many of those who fight against the Bible to-day are directing their attacks against something of which they have no real knowledge. They are tilting against straws. The Anthroposophical view is exactly expressed in this fourth sentence. We might show verse by verse through the Old and New Testaments how man, when he ascends into the spiritual world through his own faculties, rediscovers the results of his investigation in the Bible. It would lead us too far now if we tried to describe the New Testament in a similar way. In my book Christianity as Mystical Fact the Lazarus miracle among others is given in its real form. The manner of treating such subjects to-day makes it impossible for us to get at their real meaning, for modern commentators of the Bible are naturally only able to find what accords with their own personal knowledge. Their knowledge does not transcend sense-cognition, hence the many contradictory interpretations and expositions of the individual Biblical ‘Authorities.’ The only qualified expositor of the Bible is a man who, independently of the Bible, is able to reach the same truths as are there contained. Let us take for sake of example an old book—Euclid's Geometry. Anyone who understands something of Geometry to-day will understand this book. But one would of course only place reliance on someone who had really studied Geometry to-day. When such a man comes to Euclid he will recognise his teachings to be true. In the same sense a man who approaches the Bible with philological knowledge only can never be a real ‘Authority.’ Only a man who is able to create the wisdom from out of his own being can be a real Authority on the Bible.

It may be said then, that the Bible is intelligible to a man who can penetrate into the spiritual world, who can receive its influences into himself. The Bible induces in such a man an absolute certainty that it is written by Initiates and inspired souls; a man who can to-day penetrate into the spiritual world, understands the great Scribes of the Bible. He knows them to have been true Initiates, ‘awakened souls’ who have written down their experiences from the levels of the spiritual worlds; if he knows this, he also knows what is hidden within their words.

I would like here to mention an experience of my own in reference to another matter. When I was engaged on special work in the Goethe Archives in Weimar, I tried to prove something quite externally. You all know Goethe's beautiful prose Hymn to Nature ‘Oh Nature we are encircled and embraced by thee,’ and so on. This hymn depicts in beautiful words that everything given to us by Nature is given in Love, that Love is the crown of Nature. This composition was lost sight of for a time by Goethe himself, and when he was an old man and what remained of his literary work was given over to the Duchess Amelia, it was found. Goethe was questioned about it, and said ‘Yes, I recognise the idea that came to me then.’ The composition was accepted as having been written by Goethe until certain hair-splitters refused to admit that he was the author and attributed it to someone else. My purpose was to investigate the truth about this composition. It had come to my knowledge that at an early period of his life Goethe had with him a young man called Tobler, who had an exceedingly good memory. During their walks together Goethe had elaborated his idea, Tobler had thoroughly assimilated it, and because of his marvelous memory had been able afterwards to write it down very nearly word for word. I tried to show that a great deal of what is to be found in Goethe's conceptions later on is intelligible in the light of this composition. The point is that someone other than Goethe had penned it on paper, but the idea itself in its phrasing and articulation was Goethe's—and that is what I tried to make clear. Later on, when my work was published, a celebrated Goethean scholar came to me and said: ‘We owe you a debt of gratitude for throwing light upon the subject, for now we know that this composition is by Tobler.’ You may well imagine how amused I was! This is how things present themselves to the minds of people who are at pains to prove that in the course of time some particular portion of the Bible was written by one man or another. Some people consider the most important thing to be who finally did the writing, and not which Spirit was the origin and source. But with us the essential thing is to understand how the Bible was able to come into being from the Spirits of those who looked into the Spiritual World and experienced it.

And now let us examine whether there is in the Bible itself, anything that explains this way of looking at things.

The Old Testament lends itself to a great deal of controversy, for the events there have grown dim. But it will be clear to anyone who does not want to wrangle, that the Old Testament faithfully describes the significant process of the penetration of the Ego into the entire nature and being of man. Anyone who from the point of view of Spiritual Science, reads of the call to Moses at the Burning Bush will understand that in reality Moses was then raised into the Spiritual world. When God appeared to Moses in the Burning Bush, Moses asked: ‘Who shall I say to the people hath sent me?’ God said: ‘Tell them that One Who can say “I am” hath sent thee.’ And if we follow up the whole process of the incorporation of the Ego, step by step, then the Bible illuminates what is found in Spiritual Science independently.

But something else is evident as well, namely, that from a Christian point of view the Bible should not be considered from the same point of view as other historical documents. If we consider the figure of Paul we can learn a great deal that can lead us to this realisation. When we study the earliest form in which Christianity was promulgated, from which all its later forms are derived, we shall find that none of the Gospel narratives are given by Paul at all, but that he speaks of something quite different. What gave the impulse to Paul? How did this unique Apostle acquire his understanding of the Christ? Simply and solely as a consequence of the event of Damascus, that is, not as a result of physical but of super-sensible truths. Now what is at the basis of the teaching of Paul? It is the knowledge that the Christ—although he was crucified—lives; the event of Damascus reveals Christ as a Living Being who can appear to men who ascend to him;—it reveals, moreover that there is in very truth a spiritual world. And Paul makes a parallel between Christ's appearance to him and His appearance to others. He says: ‘First He appeared to Cephas, then to the Twelve, then to five hundred Brethren at once, to James and then all the Apostles, and last of all to me also as to one born out of due time.’ This reference by Paul to ‘one born out of due time’ is strange. But this very expression is evidence to experienced Initiates that Paul speaks with perfect knowledge of Spiritual Science. He says that he is ‘born out of due time.’ and from this we realise that his illumination is to be traced back to a certain fact. I will just hint at the meaning. He means to explain in these words that because he has been born out of due time he is less entangled in material existence. He traces back his illumination to his knowledge: the Christ lives and is here. He shows that he bases his Christianity upon this super-sensible truth and that it is conviction acquired as the result of direct perception.

The earliest form of Christianity as it spread abroad is based upon super-sensible facts. We could show that what is contained in the John Gospel is based upon super-sensible impressions which the writer of that Gospel gives as his own experience, and realising that originally it was possible for Christianity to win belief on the basis of super-sensible experiences of men who were able to look into the spiritual worlds, we can no longer imagine that it is right to apply to the Bible the same standard as we apply to other external documents.

Anyone who examines the Gospels with the same methods as he employs in the case of other documents, is confronted by something whose inner contents he can never fathom. But a man who penetrates into the experiences of the writers of the Gospels will be led into the spiritual world and to those personalities who have built up their knowledge and their wisdom from out of the spiritual world and have given them to us.

We should realise that those from whom the Gospels proceeded were Initiates, awakened souls, taking into consideration as well that there may be different stages of awakening. Just imagine that different people are describing a landscape from a mountain; one stands at the bottom, another in the middle and another at the summit. Each of these men will describe the landscape differently, according to his point of view. This is how the spiritual investigator looks at the four Gospels. The writers of the four Gospels were Initiates of different degrees. It is understandable that there may be external contradictions, just as there would be in the description of a landscape from a mountain. The deepest of all is the Gospel of John. The writer of the John Gospel was the most deeply initiated into the mysteries of what took place in Palestine at the beginning of our era because he wrote from the summit of the mountain.

Spiritual Science is able to elucidate the Gospels fully, and to prove that the various contradictions in Genesis at the beginning of the Old Testament disappear. Direct perception, then, of the spiritual worlds brings us again to an understanding of the Bible which is a most wonderful document. A man who engages in spiritual investigation will find that there are four standpoints to be distinguished among men who approach the study of the Bible. The first is the standpoint of the naive believer, who has faith in the Bible as it stands and pays no attention to any other consideration; the second is that of ‘clever’ people who stand neither on the ground of historical research, nor of Bible analysis, nor of Natural Science. They say: ‘We cannot recognise the Bible to be an uniform document.’ And when such men realise that Natural Science contradicts the Bible they become ‘Free Thinkers,’ so-called ‘Free Spirits.’ They are in most cases honest, sincere seekers after truth. But then we come to something that transcends the standpoint of the ‘clever’ people. Many Free Thinkers have held the point of view that the Bible is only suitable for a childlike stage of human evolution, and cannot hold its own against Science. But after a time it strikes them that much of what is given in the Bible has a figurative sense; that it is a garment woven around experiences. This is the third standpoint—that of the Symbolist. Here a pure arbitrariness reigns, and the view that the Bible is to be understood symbolically.

The fourth standpoint is that of Spiritual Science. Here there is no longer ambiguity, but in a certain sense literal interpretation of what is said in the Bible. We are brought back again to the Bible in order to understand it in a real sense. An important task of Spiritual Science is to restore the Bible to its real position. It will be a happy day when we hear in modern words what really is to be found in the Bible, different, indeed, from all that is said to-day.

We may pass from sentence to sentence and we shall see that the Bible everywhere contains a message to Initiates from Initiates; awakened souls speak to awakened souls. Spiritual investigation does not in any way alienate us from the Bible. A man who approaches the Bible by spiritual investigation experiences the fact that details become clear to him about which he formally had doubts because he could not understand them. It becomes evident that it was his fault when he was not able to understand. Now, however, he understands what once escaped him, and he gradually works through to a point of view where he says: ‘Now I understand certain things and see their deep content: others, again appear to be incredible. But just as formerly I did not understand what is now clear to me, so later I shall discover that it has a deep import.’ And then such a man will with gratitude accept what hashes up in him, leaving to the future what he cannot yet explain.

The Bible in all its depth will be revealed only in the future, when spiritual investigation, independently of any kind of tradition, penetrates into the spiritual facts, and is able to show mankind what this document really contains. Then it will no longer seem unintelligible, for we shall feel united with what streamed into spiritual culture through those who wrote it down. In our age it is possible for us, through Initiation, again to investigate the spiritual world. Looking back to the past we feel ourselves united with those who have gone before us, for we can show how step by step they communicated what they had received in the spiritual world. We can promise that the Bible will prove itself to be the most profound document of humanity, the deepest source of our civilization. Spiritual Science will be able to restore this knowledge. And, however much bigoted people may say: ‘The Bible does not need such a complicated explanation—it is the very simplicity that is right’—it will be realised some day that the Bible, even when it is not fully understood works upon every heart by virtue of its intrinsic mysteries. It will be realised too that not only is its simplicity within our grasp, but that no wisdom is really adequate for a full understanding of it. The Bible is a most profound document not only for simple folk, but also for the wisest of the wise. Wisdom, therefore, investigated spiritually and independently, will lead back to the Bible. And Spiritual Science, apart from everything else that it has to bring to humanity, will be the means of accomplishing a re-conquest of the Bible.

In the preceding lecture I tried to present what I had to tell you about the Mystery of the Grail and its connections in such a way as to let you see how these things reveal themselves gradually to the seeker's soul. I have not withheld the various difficulties that must be gone through before that which may be called the result of research is given to the soul from out of the spiritual world. Of course I know very well that if modern psychology, which remains so superficial, gets hold of such descriptions, it will bring forward all possible—or rather the most impossible—objections. And I am well aware of all the doubts that can be raised, the curious assertions about all sorts of laws and associations of ideas and subconscious images. In spite of all this—and precisely in full consciousness of it—I have for once given you this unvarnished account, because for you, as anthroposophists, it should be important to be clear that the results to which one has to come in spiritual research are to be reached only after overcoming all the things which, as I told you yesterday, stand in the way. And the final result of spiritual research is not the outcome of ideas that have been put together, as might be supposed. For these ideas are like messengers leading to the final result and have nothing to do with the result itself.

I wanted to make these preliminary remarks because the latest publications show what happens again and again when these expositions are printed as lecture-courses. They are given to people outside our Movement, who then make the most senseless remarks about them and of course take pleasure in quoting from them out of context and so on. And let me also say—without the least wish to appear presumptuous—that because of our Movement a time has come when someone or other may think it profitable to attack us. And we can be sure that for such a purpose any means would serve.

I have said that the stellar script is to be found in the heavens, but it is not in any sense the Grail and it does not yield us the Grail. I have expressly emphasised—and I beg you to take this emphasis very seriously—that the name of the Grail is to be found through the stellar script, not the Grail itself. I have pointed to the fact that in the gold-gleaming sickle of the moon—as any close observer can see—the dark part of the moon emerges and is as though marked off from the bright sickle; and there, in occult writing, is to be found the name of Parsifal.

Now before we go further and try to interpret this sign in the heavens, I must draw your attention to an important law, an important fact. The gold-gleaming sickle becomes apparent because the physical rays of the sun fall on the moon. The illuminated part of the moon shines out as the gold-gleaming vessel. Within it rests the dark Host: physically, this is the dark part not reached by the sun's rays; spiritually, there is something else. When the rays of the sun fall on part of the moon and are reflected in gleaming light, something does nevertheless pass through the physical matter. This something is the spiritual element that lives in the sun's rays. The spiritual power of the sun is not held back and reflected, as the sun's physical power is; it goes through; and because it is resisted by the power of the moon, what we see at rest in the golden vessel is actually the spiritual power of the sun. So we can say: In the dark part of the moon we are looking at the spiritual power of the sun. In the gold-gleaming part, the vessel, we see reflected the physical power of the sun. The Spirit of the sun rests in the vessel of the sun's physical power. So in truth the Spirit of the sun rests in the vessel of the moon. And if we now recollect all that we have ever said about this Sun-spirit in relation to the Christ, then in what the moon does physically an important symbol will be manifest. Because the moon reflects the sun's rays and in this way brings into being the gold-gleaming vessel, it appears to us as the bearer of the Sun-spirit, for the Sun-spirit appears within the moon's vessel in the form of the wafer-like disc.

And let us remember that in the Parsifal saga it is emphasised that on every Good Friday, and thus during the Easter festival, the Host descends from Heaven into the Grail and is renewed; it sinks into the Grail like a rejuvenating nourishment—at the Easter festival, when Parsifal is again directed towards the Grail by the hermit; at the Easter festival, whose significance for the Grail has also been brought nearer to mankind again through Wagner's Parsifal.

Now let us recall how in accordance with an old tradition—one of those traditions of which I spoke yesterday as having arisen from the working of the Christ Impulse in the depths of the soul—the date of the Easter festival was established. Which is the day appointed for the Easter festival? The day when the vernal sun, which means the sun that is gathering strength—our symbol for the Christ—reaches the first Sunday after the full moon. How does the vernal full moon stand in the heavens at the Easter festival—how must it stand? It must begin, at least a little, to become a sickle. Something must be visible of the dark part; something of the Sun-spirit, Who has gained his vernal strength, must be within it. This means that, according to an ancient tradition, the picture of the Holy Grail must appear in the heavens at the Easter festival. It must be so. At the Easter festival, therefore, everyone can see this picture of the Holy Grail. According to a very ancient tradition, the date of the Easter festival is regulated with this in view.

Now let us try again to get our bearings with regard to developments that have taken their course below the surface of soul-life. Yesterday we said that the force which emerged in the Sibyls had to be moderated; it had to be permeated by the Christ Impulse; and in this moderated form it had to reappear, so that it might become the bearer of spiritual culture in later times. Now let us ask: Was Parsifal—as Chrestien de Troyes calls him—able to perceive in himself something of the Christ Impulse at work in the depths of his soul?

If we look back once more at the primal character of the ancient Hebrew Geology, one thing strikes us again and again. We shall grasp the spirit of this ancient Hebrew Geology only if we realise that the whole of Hebrew antiquity tried with all its might to hold fast to the geological character of its revelations. I have shown how these revelations must be looked for, and can everywhere be traced, in the activities and spiritual mobility of the Earth. The Hebrew endeavour was to keep at bay the elemental activities that derive from the stars and served to stimulate spiritually the power of the Sibyls. The influence of the stars was justified in the Astrology of the third post-Atlantean epoch, for humanity then retained so much of the old ancestral spirituality that when men devoted their souls to the elements, they absorbed a good influence from the stars.

During the fourth post-Atlantean epoch, the power of the stars receded in face of the elements which surround the Earth in the atmosphere and everywhere else. The influx of the elements was felt in such a way that anyone who understood the spirit of the age, especially as the fourth epoch advanced further and further, was constrained to say to himself: “Let us guard ourselves against the influence that plays into the elements from the stars: it produces something like the unlawful Sibylline forces.” Through the Christ Impulse having poured itself out into the Earth's aura, the Sibylline forces were to be harmonised and rendered capable of again yielding lawful revelations. Never willingly did the true initiate of Hebrew antiquity look to the stars when he wished for a revelation of the spirit. He had vowed himself to the Jahve-god who belongs to the evolution of the Earth and (as I have shown in Occult Science) had become a moon god only in order to help the Earth forward.

In the moon festivals of the Jews it was made clear that the ‘Lord of the Earth’ shines down symbolically in his reflection from the moon. “But go no further”—that was the warning given by old Hebrew tradition to the pupil—“Go no further! Be content with what Jahve reveals in his moon symbol—go no further! The time has not yet come for drawing out of the elements anything more than is expressed in the moon symbol. Anything more would belong to the unlawful Sibylline forces.”

When all that has come over into Earth evolution from the Saturn, Sun and Moon periods is grasped in its natural aspect, then we find it symbolised in the old Hebrew tradition through Eve. Eve—the vowels are never clearly pronounced—Eve! Add to it the sign for the divine Being of Hebrew antiquity who is the Ruler of Earth-history, and we have a form which is quite as valid as any other—Jehve-Jahve, the ruler of the Earth who has his symbol in the moon. If we bring this into conjunction with what has come over from the Moon period and with its outcome for Earth evolution, we have the Ruler of the Earth united with the Earth Mother, whose powers are a result of the Moon period ... Jahve! Hence out of Hebrew antiquity there emerges this mysterious connection of the Moon forces, which have left their remains in the moon known to astronomy and their human forces in the female element in human life. The connection of the Ruler of the Earth with the Moon Mother is given to us in the name Jahve.

Now I should like to bring before you two facts which will perhaps indicate how, under the influence of the Christ Impulse, the Sibylline forces have been transformed in the subconscious depths of soul-life. I want to touch on a manifestation to which I called attention three years ago—three years almost to the day—the transformation of a Sibyl under the influence of the Christ Impulse. In the lectures printed under the title of Occult History: Personalities and Events in the Light of Spiritual Science,¹ I referred to the appearance of the Maid of Orleans. I pointed out how events of the greatest importance for the destiny of Europe in the subsequent era flowed from what the Maid of Orleans accomplished under the influence of her inspirations, fully permeated by the Christ Impulse, beginning in the autumn of 1428. From external history one can indeed learn that the destiny of Europe would have been very different if the Maid of Orleans had not appeared when she did, and only an entirely obsessed materialist, such as Anatole France, can deny that something mysterious came into history at that time.

I will not repeat here what can be read in history books; anyone who has listened to these lectures can see that something like a modern Sibyl emerged in the Maid of Orleans. It was the time—the fifteenth century—when the fifth post-Atlantean epoch begins; a time when the Christ Impulse had to emerge more and more from the subconscious depths of the soul. We can see in what a gentle, tender form, imbued with the noblest qualities of the human soul, the Sibylline power of the Maid of Orleans is revealed. I would like to take this opportunity of reading to you a letter written by a man who lived through these events, for it shows what an impression the Sibylline power of the Maid of Orleans made on those who had a heart and feeling for it. He was a man in the entourage of the King whom the Maid of Orleans liberated. After describing her achievements, he writes:

“This and much more has the Maid brought about, and with God's help she will accomplish still greater things. The girl is of appealing beauty and manly bearing; she speaks little and shows remarkable sagacity; when she speaks she has a pleasing, delicately feminine voice. She eats little and abstains from wine. She takes pleasure in fine horses and weapons and admires well-accoutered and noble men. To be obliged to meet and converse with large numbers of people is abhorrent to her; her tears often overflow; she loves a happy face, endures unheard of toil, and is so assiduous in the manipulation and bearing of weapons that she remains uninterruptedly for six days—day and night—in full armour. She says that the English have no right to France, and therefore—as she says—God has sent her to drive them out and conquer them, but only after previous warning. For the King she shows the deepest veneration; she says he is beloved by God, is under special protection, and will therefore be preserved. Of the Duke of Orleans, your nephew, she says that he will be delivered in a miraculous way, but only after a demand for his release has been made to the English who hold him prisoner.

With that, revered Duke, I bring my report to a conclusion. Still more wonderful things are happening and have happened than I can write of or describe to you in words. While I write this, the aforesaid Maid has already gone to the neighbourhood of the city of Rheims in Champagne, whither the King has hastily set off for his anointing and crowning under God's protection. Most respected and powerful Duke and greatly honoured master! I commend myself to you in all humility, while praying the Almighty to protect you and fulfil your desires. Written at Biteromis, the 21st day of June (in the year 1429).

Your humble servant
Percival,

Lord of Bonlamiulk, Counselor and Chamberlain of the King of the French and of the Duke of Orleans, Seneschal of Berry.”

So wrote a Percival to the Duke of Milan about the Maid. Anyone reading it will feel how we have here a description of a Christ-filled Sibyl.

That is one thing: the other to which I wish to call your attention is also a fact from the new times that the fifth post-Atlantean epoch brought in. It is something written by a man who, one might say, was justified in feeling himself permeated with the spirit of this new epoch—so much so that what he experienced unconsciously might be expressed as follows: ‘Yes, a time is coming when the old Astrology will live again in a new form, a Christ-filled form, and then, if one can practise it properly, so that it will be permeated with the Christ Impulse, one may venture to look up to the stars and question them about their spiritual script.’ Here was a man—as you will shortly see—who felt deeply that the Earth is not as modern materialistic geology portrays it, purely physical and mineral, but a living being, endowed not merely with a body, as the modern materialist wants us to believe, but also with a soul. He knew this in such a way that he could feel something like the following (although he could not have expressed it in these words, since the Spiritual Science of today was not then available): ‘The Christ Impulse has been received by the Earth-soul into its aura, and so a man whose soul feels imbued with the Earth's aura, and with the Christ Impulse, may again look up to what is written in the stars.’ And in fact this was done; men did look up to the stars. Although this approach brought with it a great deal of superstition, especially among the old astronomers who appeared at that time, yet we find a certain man, deeply bound up with the spiritual life of the new epoch, writing in this way:

“These and countless other changes and phenomena which take place on the earth are so exact and regular that they cannot be ascribed to a blind cause, and since the planets themselves know nothing of the angles which their rays make with the earth, the earth must have a soul. The earth is an animal.” [He does not mean an animal in the ordinary sense, but a living organism.] “One can observe in the earth a complete analogy with the parts of an animal body. Plants are its hair; metals are its veins; the waters of the sea are its drink. The earth has a formative power, a kind of imagination; it has movement, certain illnesses, and ebb and flow are its respirations. The soul of the earth seems to be a kind of flame; hence the subterranean warmth and the fact that without warmth there is no propagation. A certain image of the Zodiac and of the whole firmament is imprinted by God in the soul of the earth.

“This is the bond between the heavens and the earth, the cause of sympathy between heaven and earth; the archetypes of all these movements and functions are implanted by God the Creator in the earth. The soul is in the centre of the earth; it sends out forms or impressions of itself in all directions, and in this way experiences all harmonious changes and objects outside itself. As it is with the soul of the earth, so is it with the soul of man. All mathematical ideas and proofs, for example, are created by the soul from out of itself, or they would not have such a high degree of certainty and precision.

“The planets and their aspects have influence on the soul-powers of men. They stir up emotions and passions of all kinds, leading often to the most terrible actions and events. They have influence on conception, and therefore on human temperament and character; a great part of astrology has to do with this. Probably the sun does not only radiate light and warmth throughout the cosmos; it may also be the seat and centre of pure reason and the source of universal harmony. And all the planets are ensouled.

“In the whole creation there is a magnificent and wonderful harmony, in the realm of the senses as well as in the super-sensible, in ideas as well as in things, in the kingdoms of nature and in the gifts of Grace. This harmony is found both in things themselves and in the relations between them. The highest harmony is God, and He has impressed on all souls an inner harmony as his signature. Numbers, shapes, the stars and nature in general, harmonise with certain mysteries of the Christian religion. Thus for example in the cosmos there are three things at rest, the sun, the fixed stars and the intermedium, and all else is in movement; and so in the one God are Father, Son and Holy Spirit. The sphere represents the Trinity: the Father is the centre, the Son the surface, and the Holy Spirit the uniformity of the distance from centre to surface (the radius); and so it is with other mysteries. Without spirits and souls there would not be harmony everywhere. In human souls we find harmonious pre-dispositions of an endlessly varied kind. The whole earth is ensouled, and thus the great harmony is brought about, not only on earth but between the earth and the constellations. This soul works throughout the body of the earth, but it has its seat in a particular place, just as the human soul has its seat in the heart; and from this place, as though from a focus or source, its workings go out into the ocean and the atmosphere. Hence the sympathy between the earth and the stars; hence the regularity of nature's processes. The fact that the earth truly has a soul is shown most clearly by observing weather conditions and the aspects under which they habitually occur. Under certain aspects and constellations the air is always restless; if such aspects are not present, or are few or transient, the air remains quiet.”

Thus wrote a man in 1607; a man in whom lived and pulsed, as the new age came in, the Christ-filled Astrology which draws after it, merely as its shadow, astrological superstition. Thus wrote a man out of the most devout mood of soul; a man who knew that people had formerly made use—at first rightly and afterwards wrongly—of the forces that spring from the elemental world, the Sibylline forces we should now call them. For it cannot be denied, he wrote, that such spirits—he means spirits which maintain communication between the stars and the earth—establish themselves in the elements which surround the earth as its atmosphere. He continues:

“It cannot be denied that such spirits formerly imparted their oracular sayings to men through idols and oak-trees, out of groves and grottoes, through animals and so on; and sooth-saying from the flight of birds was not merely an art of deceiving the weak. Those spirits were active in guiding the birds through the air, and by this means, with God's permission, much was intimated to men in former times. Even today we hear stories of fateful birds, such as owls, vultures, eagles, ravens, but the more such stories are despised, the rarer they become. For these spirits cannot bear being despised, as according to the law of God and Christian teaching, they certainly deserve to be: they prefer to fly away and keep silent. From the beginning the lying Tempter was allowed to speak through animals: he spoke to Eve through the serpent and thus he led the human race astray. That was always the way of these spirits from then onwards: whenever they could speak to men through the bodies and movements of animals, through voices or portents, they misused this power, appropriating for themselves the reverence due to God and misleading unhappy men. And now, although Christ came to destroy the work of the Devil, and imposed silence on these spirits, and although they lost their temple-statues, their groves and their caves and the earth they had so long possessed, yet they are always here still in the empty air, and with God's permission they utter their scattered cries. Often they are God's scourges; often he allows certain things to be announced through them to men.”

The author of these words gives a gentle indication of how the spiritual revelations come to be permeated by Christ, for he writes in a frame of mind that can truly be called Christ-filled. In 1607 he spoke thus of the changes that had come about in the spiritual world. Who is this man? Is he someone who has no right to speak, someone we can leave unheard? No, for without him we should have no modern Astronomy or Physics: he is Johannes Kepler. And one would like to advise those who call themselves materialists or monists and look to Kepler as their idol—one would like to advise them to consider carefully, just for once, this passage in Kepler's writings. The greatest astronomical laws, the three Kepler laws, which dominate present-day Astronomy, are his. Yet you have heard how he speaks of the new influence which gradually enters into Earth evolution with the fifth post-Atlantean epoch. We must all again get accustomed by degrees—having thoroughly absorbed the new influence—to recognise something of the spiritual activities connected with the stars.

What sort of time was it, then, when Parsifal entered the Grail Castle, still ignorant, not ready to ask questions—according to the later tradition taken up by Wolfram von Eschenbach? What sort of time was it when Parsifal entered the Castle, where Amfortas lay wounded and on Parsifal's arrival suffered unceasing pain from his wound? What was this time? The saga itself tells us—it was a Saturn time.² Saturn and the Sun stood together in Cancer, approaching culmination. So we see how in the most intimate effects a connection between the Earth and the Stars is established. It was a Saturn time!

And if we now ask how Parsifal gradually gains knowledge, what do we find? Who is he, this Parsifal? He is ignorant of certain things; he is held to be ignorant—but of what? Now we have heard that the Christ Impulse flows on as though through subterranean channels in the depths of the soul. Up above, the theological controversies go on, and from them traditional Christianity takes shape. Let us follow the personality of Parsifal, as the saga portrays him. He knows nothing about the surface course of events; he is kept in ignorance precisely of all that. He is protected from it. What he learns to know comes from sources active in the depths of the soul, as we heard yesterday. At first, riding away in ignorance from the Grail Castle, he learns it from the woman who mourns the dead bridegroom in her lap; then from the hermit, who is brought into connection with mystic powers; and from the power of the Grail, for it is on a Good Friday that he comes to the hermit; already the power of the Grail is working in him unconsciously. Thus he is one of those who know nothing of what has been going on externally; one of those who are led into relation with the influences flowing from unconscious sources to meet the new age. He is a man whose heart and soul were to receive in innocence, undisturbed by the effects of the external world on human life, the secret of the Grail. He is to receive the secret with the highest, purest, noblest forces of the soul. He has to meet someone who has not developed the soul-forces which could completely experience the Grail: he has to meet Amfortas. We know that Amfortas had indeed been marked out as the Guardian of the Grail, but he succumbed to the lower forces in human nature. And how he had succumbed is connected with the Guardianship of the Grail: he had killed his adversary out of lust and jealousy. These things are obvious, but as they are repeatedly misunderstood it must be said that Anthroposophy does not teach asceticism. Something much deeper lies behind.

As late as the third post-Atlantean epoch there were natural elemental forces which were taken into consideration not so much for the way in which they were expressed in daily life as for the connection they revealed with the spiritual world. The elemental forces that pulsed in the human blood and nervous system were raised into a relationship with the Mysteries. It was not a question of subjecting the senses to ascetic discipline, but of becoming aware of the Holy Mysteries. In the third post-Atlantean epoch one could still come to the Mysteries with the same forces which otherwise dominate men on Earth. But the time was at hand when the Holy Mysteries were to be revealed only to the pure and blameless forces of the soul; when men would find the possibility of rising above the bonds which tie them to an earthly calling. Anthroposophy does not seek to estrange anyone from the Earth; but it was then a question of raising oneself above those earthly ties and from the influence of the old Astrology. A man had to raise himself if he was to find the old Mysteries in the new way—with the powers of the innocent soul which had freed itself from everything earthly.

Over against the contrast set up by Hebrew antiquity, another contrast had to be created. Hebrew antiquity had rigorously insisted: “Nothing of the Sibylline forces, which were justified at one time in Astrology—nothing of them! Let us cleave to our earth-god, Jahve!” From this came a denial of all revelations from above and an acceptance of revelations from below; a fear of all that reveals itself from the heavens. This outlook had to prevail on Earth for a season; a certain opposition to anything that came from above had to establish itself. And in such forces as those of the Sibyls people saw the unlawful Luciferic forces coming from above. But presently, after the Christ had descended into the body of Jesus of Nazareth, that which came from above was imbued with the Christ Impulse; men could venture again to look up to the heavens. And something else had come about through the union of the Ruler of Earth with the Moon-Mother. For the Christ, Who had poured Himself out into the Earth's aura, had become the Lord of the Earth.

Worldly concerns, such as were pursued at the court of King Arthur,³ could be approached with earthly forces, but it was not permitted to approach the concerns of the Holy Grail in this way, as Amfortas had found. Anyone who attempted it was bound to suffer pain. And since the working of the stars had been permeated by the Christ, a man had to be found who had remained untouched by the controversies in the external world, and through his karma stood at a point where his soul could be approached by Christ; a man, too, who was related to the forces indicated by the symbol of the Saturn time, with Saturn and the Sun standing together in the sign of Cancer. So it was that Parsifal, in whom the Christ Impulse was still working unconsciously, in the depths of his soul, comes with the power of Saturn; and the wound burns as it had never burnt before.

Thus we see how the new age declares itself; how the soul of Parsifal is related to the new, subconscious, historical impulse permeated by the Christ aura, the Christ Impulse, although he knows nothing of it. But the forces which had guided human history from below the surface were gradually to emerge; and Parsifal, accordingly, had to come by degrees to understand something that will never be understood unless it is approached with the pure and blameless forces of the soul, and not with traditional knowledge and scholarship. Then we can see—for this has by now come to the surface and is almost as familiar as the name of the Holy Grail itself—how it represents the renewing in a different form of what ancient Hebraism had fought in its day.

Let us set before us the Virgin Mother with the Christ upon her knees and let us then express it thus: He who can feel the holiness of this picture will feel the same for the Holy Grail. Above all other lights, all other gods, shines the Holy Vessel—the Moon-Mother now touched by Christ, the new Eve, the bearer of the Sun-spirit, Christ.

Think of the “what”, but still more of the “how”! And let us look into the soul of Parsifal: how, riding out from the Grail Castle, he encounters the sight of the bride and bridegroom, which brings him into connection with subconscious Christ forces. Let us look how the hermit at Eastertide, when the picture of the Grail is written in the heavens, in the stellar script, gives instruction to Parsifal's pure soul. Let us follow him as he rides on—as I emphasised yesterday—by day and night, looking at Nature by day and with the symbol of the Holy Grail often before him at night; how he rides on, having before him the gold-gleaming sickle of the moon, with the Host, the Christ Spirit, the Sun-spirit, within it. Let us see how on his way he is made ready to understand the secret of the Holy Grail by the concordance between the picture of the Virgin Mother with her bridegroom Son and the sign of the heavenly script.

Let us see how the permeation of the Earth's destiny with the Christ Impulse works together in his soul with the stellar script which has to be made new; let us see how all that is permeated with Christ is related to the forces of the stars. ... Since Parsifal had to enter the, Grail Castle at a Saturn time, it was inevitable that the wounds of the man, Amfortas, who had failed to abide rightly by the Grail should burn more fiercely.

Think of the “what”, but still more of the “how”! For it is not a question of characterising such things with the words I have been using, or with any words. There is no way of approach to the Grail through words of any kind, or through philosophical speculations. The only way is by changing all these words into feeling, by becoming able to feel in the Grail the sum of all that is holy, by feeling the confluence of that which came over from the Moon period, appearing first in the Earth Mother, Eve, and then newly in the Virgin Mother; of the Jahve-god who became Ruler of the Earth, and of the coming of the Christ Being, Who poured Himself into the Earth's aura and became the new Lord of the Earth; by feeling the confluence of that which works down from the stars, and is symbolised in the stellar script, with human evolution on Earth. If one takes all this into account and feels it as the consonance of human history with the stellar script, then one also grasps the secret that was to be expressed in the words entrusted to Parsifal in the saga: that whenever a King of the Grail, a truly appointed Guardian of the Grail, dies, the name of his accredited successor appears on the Holy Grail. “There it is to be read”—which means that it will be necessary to learn to read the stellar script again in a new form.

Let us try to make ourselves worthy to do this; let us try to read the stellar script in the form now given to us. For in fact it is nothing else than a reading of the script when we try to trace out human evolution through the Saturn, Sun and Moon periods, right up to the Vulcan period. But we must recognise in what connection we wish to decipher the stellar script today. Let us make ourselves worthy of it! For not in vain are we told that the Grail was at first carried away from its own place and for a season was not externally perceptible. Let us regard what we are permitted to study in our Anthroposophy as a renewed seeking for the Grail, and let us try to learn to understand the significance of that which formerly spoke as though out of the subconscious depths of the soul and rose gradually into the consciousness of men. Let us try to transform that by degrees into a new and more conscious language! Let us try to explore a wisdom which will disclose to us the connection between the earthly and the heavenly, not relying on old traditions, but in accordance with the way in which it can be revealed today.

And then let us be filled with a feeling of how it was that Parsifal came to the secret of the Grail. Afterwards the secret was kept hidden again, because men had first to seek for the connection of the Earth with cosmic powers in the most external field, the field of the most external science. Let us also understand how it was that a spirit such as Kepler's could in the meantime come to grasp what he set out in his mathematical-mechanical laws of the heavens; but what he added to this, being truly penetrated with the Christ Impulse, had to sink back into the subconscious depths of the soul. When we express what we know how to say today about our Earth-evolution and its connection with the Cosmos, we are speaking in Kepler's sense. Thus we have heard him say:

“Thus for example in the cosmos there are three things at rest, the sun, the fixed stars and the inter-medium, and all else is in movement; and so in the one God are Father, Son and Holy Spirit. The sphere represents the Trinity: the Father is the centre, the Son the surface, and the Holy Spirit the uniformity of the distance from centre to surface (the radius); and so it is with other mysteries. Without spirits and souls there would not be harmony everywhere. In human souls we find harmonious pre-dispositions of an endlessly varied kind. The whole earth is ensouled, and thus the great harmony is brought about, not only on earth but between the earth and the constellations. This soul works throughout the body of the earth, but it has its seat in a particular place, just as the human soul has its seat in the heart; and from this place, as though from a focus or source, its workings go out into the ocean and the atmosphere. Hence the sympathy between the earth and the stars; hence the regularity of nature's processes. The fact that the earth truly has a, soul is shown most clearly by observing weather conditions and the aspects under which they habitually occur. Under certain aspects and constellations the air is always restless; if such aspects are not present, or are few or transient, the air remains quiet.

“These and countless other changes and phenomena which take place on the earth are so exact and regular that they cannot be ascribed to a blind cause, and since the planets themselves know nothing of the angles which their rays make with the earth, the earth must have a soul. The earth is an animal. One can observe in the earth a complete analogy with the parts of an animal body. Plants are its hair; metals are its veins; the waters of the sea are its drink. The earth has a formative power, a kind of imagination; it has movement, certain illnesses, and ebb and flow are its respirations. The soul of the earth seems to be a kind of flame; hence the subterranean warmth and the fact that without warmth there is no propagation. A certain image of the Zodiac and of the whole firmament is imprinted by God in the soul of the earth. “

We see today how this picture of the Zodiac has been imprinted in the soul of the Earth, the aura of the Earth, and let us work gradually towards the other part of Kepler's world-picture—the part which had to remain in the subconscious depths of the soul but shows clearly that what we can give today as a cosmology is a fulfilment of it. Just as our Anthroposophy—or what Anthroposophy should mean to us—must be deeply grounded in the evolution of humanity, so is it inwardly connected with the admonition which resounds to us from the Holy Grail. And if we look at Europe, the Western land of ancient times, and see what memories of the Atlantean epoch lived on into post-Atlantean times; if we see how in the Greek world a last faint echo, sounded, showing how the Nathan Jesus had once been permeated by the Christ in the higher worlds, the Jesus who then descended and accomplished the Mystery of Golgotha—then, if we follow that out, we may ask: Whence did the Christ come? How did He come when He came from on high to be the Lord of the Earth? He passed from the West to the East, and from the East He returned to the West. His external physical covering came down from the realm of the higher Hierarchies. The Beings of those Hierarchies brought it down; it belonged to them. The Parsifal saga reminds us of this in a beautiful way when it says: “A host of Angels brought to Titurel the Holy Grail, the true Mystery of the Christ Jesus, of the connection between the Lord of the Earth and the Virgin Mother; and a host of Angels awaits it again in the realm of the higher Hierarchies.” Let us seek it there; and then we shall gradually come to understand what our anthroposophical world-conception is seeking; we shall gradually press on further and further towards a feeling, a perception, of the celestial aspect of the Holy Grail and thence to its human aspect, to the Mother with the Jesus, the Christ.

Thus we have tried to point the way a little into the realm of human history, in so far as human history is sustained by spiritual powers. And if you have perceived something of what I wished to arouse through my words, not only in your thoughts but in your feeling, the aim of this cycle of lectures will have been achieved. I could quite as well have called it “Concerning the Search for the Holy Grail”. It can be left to each individual to judge whether the religious faiths scattered over the Earth will one day find themselves in agreement with what is here meant by the harmony of all religions. And he can decide also whether what should be understood by the unity of religions is not more closely related to the secret of the Holy Grail, as we have tried to describe it, than is a great deal of talking about the unity of religions, which may in fact be about something quite different

Anyone who wishes to hold fast to a narrow creed will certainly not be immediately convinced by what has been said. This is because he pays heed to the superficial course of events, and so to the external aspect of the real deeds of Christ, which are themselves of a spiritual nature. How a man was led by his karma to the spiritual deeds of Christ; how Parsifal was driven along this path, wherein is prefigured the unity of religions on Earth—that is what we have wished to bring before our souls. And we should keep in mind that continuation of the Parsifal saga which says that when the Grail became invisible in Europe, it was carried to the realm of Prester John, who had his kingdom on the far side of the lands reached by the Crusaders. In the time of the Crusades the kingdom of Prester John, the successor of Parsifal, was still honoured, and from the way in which a search was made for it we must say: If all this were expressed in terms of strict earthly geography, it would show that the place of Prester John is not to be found on Earth.⁴

Was that meant to be a hint, in the European saga that continued the Parsifal saga, that since then, without our being conscious of it, the Christ has been working in the hidden depths of the East; that the religious controversies which take their course on the conscious level in the East could be assuaged by the out-flowings and revelations of the true Christ Impulse, as was meant to happen, in accordance with the Parsifal revelation, in the West? Was the sunlight of the Grail called upon to shine above all other gods on Earth, as is symbolically indicated by the fact that when the maiden carried in the gold-gleaming vessel, with the secret of the Grail within it, the radiance of the Grail outshone the other lights? Ought we to expect—quite contrary to current beliefs—that the Christ power, still working unconsciously, will appear in a changed form and as Ex oriente lux, in the old phrase, will meet with that which has appeared as light in the West? Should one light be able to unite with the other light? But for that it will be necessary for us to be prepared—we who are placed by karma in the geographical and cultural environment over which passed the path of the Christ, when in higher realms He had permeated Jesus of Nazareth in order to journey to the East. Let us look up and feel that the Christ passed through our heights before He was revealed on Earth! Let us make ourselves capable of so understanding Him that we shall not misunderstand what He will perhaps be able to say to us one day, when the time has come for His impulses to flow through other earthly creeds!

• 1. See Lectures II and III of this Course.
• 2. i.e., a period when the forces of Saturn work with particular strength.
• 3. See Cosmic Christianity and the Impulse of Michael, lectures III and VI. Given by Dr. Steiner in Torquay and London, August 1924.
• 4. The editors of the latest German edition (1960) call attention to the probability of certain gaps in the existing shorthand report of this concluding paragraph.

Translated by Dorothy S. Osmond and Owen Barfield

In the lecture here a week ago I dealt with a theme of vital importance in view of the events that are breaking with such tragic consequences into the life of mankind. This theme may be indicated, briefly, by saying: “It is urgently necessary for mankind once again to know and realise that the physical world is connected with spiritual realities, to become conscious of the fact that a spiritual world is working into the actual details of physical existence.”

Our age, above all, must be alive to the necessity for the spreading of this consciousness among mankind. The human being of the present time does not differ so very markedly in outward, physical appearance from human beings living in those past ages with which ordinary history deals. History, after all, goes no farther back than the Third Post-Atlantean period. What lies before that is a very vague chapter in the only kind of historical scholarship that is recognised by modern man. Although in the intervening period, man's life of soul has undergone very great changes indeed, it cannot be said that equal changes have taken place so far as the external, physical organism is concerned. Therefore people neither notice, nor try to notice, what is really happening as the outcome of impulses from the spiritual world. We are living in very momentous times. This has nothing to do with the trivial remark, so often heard, that this age is an age of transition. Naturally, every age is one of transition. The point is to know what is in transition in any particular age.

We become particularly conscious of what is thus in transition in our time—that is to say, of what is assuming new forms and undergoing great change—when we are able to observe not only the life of beings moving about the Earth in physical bodies, but also the beings who do not belong to the physical world—among them, the Dead. In the world in which the human being lives between death and a new birth—there, the changes, especially the transformation that is proceeding during this present age, are to be observed in all their deep significance. But modern man is loath to take in earnest matters concerning the spiritual world. The fact that this is so gives rise to many reflections in regard to the growth and existence of Anthroposophy. It really is the case that one need not be particularly biased in favour of the ideas represented in the Anthroposophical Movement before being willing to advocate them. In other Movements—and countless numbers of leagues, unions and the like are founded today, all of them convinced that they represent the most urgent needs of the world—in all such Movements people have the subjective fanaticism of their particular cause. They are infatuated with their own programme, maintaining that it will bring universal happiness, that it is an absolute necessity. In the case of the Anthroposophical Movement, such infatuation is simply not necessary, for the urge to advocate such ideas may come from something quite different. Briefly—and I must be brief because we can only be together for such short intervals—let me say the following: When a man has become convinced of the truth of the idea of Anthroposophy, he is impelled to do everything he can to spread them by the feeling of compassion for those who need these ideas at the present time—in other words, practically every human being with whom one comes into contact—compassion for men who need these ideas and without them will fall upon evil times.

In the last lecture here I tried to give you a conception of how a great deal that is unintelligible on the physical plane only begins to be intelligible when it can be viewed in its connection with the spiritual world. Today I want to put before you certain other points of view, which to begin with will appear to relate to quite different matters. We will start from a very common experience. Many people who consider themselves qualified to pass judgment on such matters, regard it as sign of religious enlightenment to repudiate ideas presented in Anthroposophy, for example, that on the other side of the threshold of the spiritual world, many Spiritual Beings, whole Hierarchies of Spiritual Beings are to be found ... Angeloi, Archangeloi, and still higher Hierarchies. It is considered to be a sign of enlightenment to dwell upon the One God and aspire to establish an intimate and direct relationship with Him. This is regarded as the only possible form of Monotheism and many people evince something like horror at a teaching that speaks of many Spiritual Beings.

Let us be quite clear about what this really implies. When a man's attitude to the spiritual world is merely that of the “enlightened” Church today, his relationship to the spiritual world—even if it is only in his feeling—is of a definite kind; it is simply a relationship with his Guardian Angel, the Angelos with whom he is, in fact, connected. And this Angelos—the only Being with whom he is able to feel related—he calls his God; if he is a Christian he calls him Christ; he confuses his Angelos with Christ. This may be difficult to understand, but it is so. Protestant theologians who claim to be enlightened and inveigh against Polytheism, urging men to establish direct relationship with the one Being, Christ—whatever they may preach concerning Christ, the truth is that what they say has only to do with the relationship of the human being to his Angelos. Monotheism in our time is in danger of becoming a worship of the Angelos of each individual human being.

Men are still unwilling to admit many things that are nevertheless there. Even the crudest circumstances, however, prove to an objective observer that such illusions set men well on the path to calamitous ideas. This worship of man's own Angelos is the reason why each individual has his own God, merely imagining that he shares with others a Godhead who is common to them all. The truth is that the monotheist of today has only his own individual Angelos and because there is such uniformity in the words with which each human being describes his own egotistical relation to the Angelos, people imagine that they are speaking of the Divinity who is the one God of them all. If this state of things were to continue, individuals would develop, still more strongly, the tendency that is taking such a terrible form among the nations today. Although the nations still theorise about the one universal Godhead, they do not—and this holds good above all at the present time—really acknowledge this one Godhead, because each of them prefers to have its own special God.

This, however, is merely what comes to light in crude, external form. In reality, every human being today wants to have his own God and he gives the name of “Monotheism” to the relationship between himself and his own Angelos. And because conditions are so clouded in an age when men's only desire is for perception of the Material, the truth of what I have just said does not occur to them.

Today there is evidence on all hands that when one speaks of man's concrete relationship with the spiritual world to those who as yet know nothing about Anthroposophy, they are unwilling to go into such matters; they are afraid of it all. They will not summon up courage to think about impulses that are said to come from the spiritual world. The same tendency has always existed in times of crisis and we are living in one such time nowadays. It is grievous to see how utterly inattentive men are to the momentous and tragic events of the present time, how disinclined to pay the necessary heed, except when driven to it by material considerations. The individual has to be trained, so to speak, before his attention is aroused to the fact that in the events of our time, deep and trenchant impulses in the life of mankind are placed before the soul.

That, after all, is why people simply did not listen when it was said that momentous, incisive thoughts and undertakings are called for by men if the world is to be lifted out of its present pitiable state—and that such thoughts and undertakings must be born from spiritual knowledge, real spiritual knowledge. Constant references to the universal Spirit, all the talk about inner, spiritual deepening and the like—none of it leads anywhere. What is essential is that men of the present time shall establish real and concrete relations with the spiritual world. It is not difficult for us to realise that even in earlier times when men were in closer contact with the spiritual world, their attention was directed to those concrete relationships which are no longer understood today. In earlier times men did not speak vaguely of swarms of human beings on the Earth below with some kind of Godhead up above, but they spoke in terms of concrete realities.

The most beautiful and significant fruits of these concrete relationships with the spiritual world are prophetic utterances like those of Daniel, of the Apocalypse, where men are not merely bidden to trust in a God, to believe in a God, but where they are told of the first heavenly kingdom, the second, the third ... told in all concrete reality of the connection of the spiritual world with the physical, material world. Humanity has lost all aptitude for speaking thus concretely of the relation of the Spiritual to the Physical, would prefer that everything should be painted the same colour, if I may put it so. Men like best of all to devise theories according to which human beings the Earth over can find equal material happiness. The socialist of today insists that certain ideas are right and proper for the life of man—right for England, for America, for Russia, for Asia; he thinks that if one and all arranged their national affairs according to socialist principles, the happiness which is the dream of modern man would come to the Earth of itself. All these ideas are abstract, unreal. Ignorance of the fact that something quite specific arises in one region of the Earth out of a particular people, something quite different in another region out of another people, the inability to understand the great difference between the West and the East—this is what causes endless confusion and chaos. For only when a man is able to build a bridge from his soul to the objective realities, can he co-operate fruitfully in shaping earthly existence.

People are unwilling to build such a bridge. Inner reasons have lately caused me to speak to friends in very many places of an event—momentous in its effect upon evolution—which took place in the last third of the nineteenth century; it is an event known to all occult schools although they are not always able to give accurate details of its actual course. I will speak of it briefly, again today. From the year 1841 onwards, a battle was waged in regions of the spiritual world, between certain Beings of the higher Hierarchies and other superior Beings. The Beings who rebelled and waged war from 1841 to 1879 had been used, before that time, in the service of the wise guidance of worlds. Even those Beings who rebel and become evil Beings of Darkness may, at certain other times, serve good and useful purposes. I am speaking, therefore, of Beings who up to the year 1841 had been used by higher Spirits in the service of the wise guidance of worlds but whose aims, from then onwards, ran counter to the aims of the Beings superior to them. These Beings of lower rank fought a great battle in the spiritual world—one of those battles that often take place—but at different levels—and are portrayed in legend and symbolism as the battle of Michael with the Dragon. In the autumn of 1879 this battle ended by certain Spirits of Darkness being cast down from the spiritual world to the Earth. Since then they have been working among men, creeping into their impulses of will, into their motives, into their ideas, indeed into all human affairs. And so, since the autumn of 1879, certain Spirits of Darkness have been among humanity and if men wish to understand earthly happenings, they must be alive to the presence of these Beings.

It is absolutely correct to say that in the year 1879 these Beings were cast down to the Earth. This made the heavens free but the Earth full of them. From that time onwards their habitation is no longer to be found in the heavens—they are on Earth.

If I am to describe the aim pursued by these Beings in their war of rebellion from 1841 to 1879, I must say the following:—They wanted to be able to prevent the spiritual wisdom, which will be revealed from the twentieth century onwards, from flowing into the souls of men. Only by the removal of the hindering Spirits of Darkness from the spiritual realm could the minds and hearts of men be opened to receive, from the twentieth century onwards, the spiritual knowledge destined for them; only so was the flow of this spiritual knowledge possible. Wandering as they now do among men, these Spirits of Darkness make it their business to spread confusion; from their arena here, on Earth, they want to prevent the establishment of the right attitude vis-à-vis the spiritual truths, they want to withhold from men the blessings which it is the purpose of the spiritual truths to bring.

Intimate and penetrating knowledge of these things is the only means whereby the aims of the Spirits of Darkness may be counteracted. Certain occult brotherhoods, however, make it their business to work in exactly the opposite sense; they want to retain the wisdom exclusively within their own narrow circles, in order to exploit it in connection with their lusts for power. We are living in the midst of this struggle. On the one side there is the necessity for men to be led along the right paths by the assimilation of the spiritual truths; on the other side there are enclosed occult brotherhoods of an evil kind, desiring to prevent these truths from finding their way to men, with the result that they remain dull and stupid as regards the spiritual world, and thus make it possible for those within narrowly enclosed brotherhoods to carry on their intrigues from there.

Events of the present time bristle with such intrigues and machinations, and calamity looms ahead if men will not realise that these machinations are in full swing. You will feel at once that light is shed upon the real background of these things when I tell you of certain truths which have matured in our time—truths which must fall as it were like ripened fruit from the spiritual world into the kingdom of men but are prevented from spreading—against which, moreover, men are instinctively prejudiced because they are afraid of them.

In this connection I want to speak as concretely as possible. The fact that in 1879 a number of Spirits of Darkness were cast into the kingdom of men, has weighty and significant consequences—one of which is that since that time, clear thinking has assumed a far, far greater importance than it ever had before. At no other period could it have been said, having regard to the inner necessities of evolution, that clarity of thinking is as essential as eating and drinking are to the maintenance of physical life. For if man's thinking lacks clarity in the age in which we are actually living and in the times to come, he will not be able to see in their right light the ripened truths which are to fall from the spiritual world. Above all, he will fail to realise the vast and profound significance of the Mystery of Golgotha, of the Coming of Christ, for the whole evolution of humanity. Many there are who speak of Christ Jesus. Modern theology, however, would actually like to prevent anyone from speaking of the deep purpose imparted to the earthly evolution of mankind by the Mystery of Golgotha. In the nature of things, fulfilment of what was to come to pass through the Mystery of Golgotha has been, and is, both slow and gradual. And in our present century, for the first time, this becomes intensely evident.

Previous epochs still enjoyed a heritage from the days when spirituality pervaded the atavistic inner life of man. Now, for the first time, man must strive for spirituality—if he desires it. And so, in our day, and actually only from the year 1879 onwards, very definite phenomena appear. Because external observation has become so crude, they are really only clearly to be perceived when the eyes of the soul are directed to that realm which the human being enters on passing through the Gate of Death. For souls born before the year 1879 and those born afterwards pass into the spiritual world in different ways. Truly, it is a momentous event of which we are here speaking.

One consequence of this event is that in their souls, human beings more and more come to resemble the thought, to resemble that which they regard as knowledge. This will seem a strange truth to the modern mind, but it is so, nevertheless. To see certain things in their proper light, with clarity of thought, with thoughts saturated with reality—that is vitally important. It is good to see Darwinism in the proper light—as I tried to present it in the public lecture yesterday. [1] To regard Darwinism as the one and only valid conception of the world, believing the only possible truth to be that man descends from the animals—and reiterating the thought: I descend from the animals, I descend entirely from forces which also produce the animals ... such thoughts, in our age, tend to make the soul resembles its own conceptions of itself. This is really an important matter! When the body is discarded, the soul is then confronted with the sorry fate of having to perceive its resemblance with its own thought! A man who lives in the physical body believing that animal forces alone were at work in his evolution, fashions for himself a kind of consciousness in which he will perceive his own likeness to animal nature. For since the event of 1879, the character of the Fifth Post-Atlantean epoch has been such that the souls of men are transformed into the ideas they form of themselves. That is why I said: It is not necessary to be particularly biased in favour of anthroposophical Spiritual Science before being willing to advocate it; all that is necessary is compassion for men who need these thoughts and ideas because they are creative powers in the life of soul, because it is ordained that in times to come, what the human being considers himself to be, that he will become. This development is part of the wise guidance of worlds, in order that the human being may attain full and free consciousness of the Self. On the one side the Gods were bound to make it possible for man to become what he makes of himself; and in order that he might imbue this self-created being with super-sensible meaning, that he might be able to find in this self-created being, something that gives him an eternal aim—in order that this might be, Christ Jesus fulfilled the Mystery of Golgotha. And when man understands Christ Jesus in the light of Spiritual Science, in the light of true thought, he finds the way to Him: the way which leads out from the animal into the Divine.

There is one truth that stands out strongly when the eyes of the soul are able to look into the world entered by the human being after death. Those who were born before 1879 always carry with them a certain heritage which protects them from becoming purely that which, here on Earth, they have pictured themselves to be. And for a long time still—these things are only gradually approaching—for a long time still this protection will be possible, but only through pain, only when men can suffer, when, to speak paradoxically, they can take on themselves the pain of knowing and feeling in themselves the shortcomings of their conception of man. Harmony with the Self, together with a knowledge which lets man after death be truly man,—this will arise for future times only if human beings become aware, here, in the physical body, of their true connection with the spiritual world. Those who are afraid of concrete facts of spiritual knowledge because of their materialistic ideas will, of course, for a long time yet be unwilling to acknowledge that any such change took place in the year 1879; nevertheless it will have to be acknowledged sooner or later. It is clear from this that one thing, above all, is essential and will become increasingly so in the future, namely, that all available spiritual knowledge shall spread over the Earth. Therefore in order to further their aims, the Spirits of Darkness will attach particular value to the breeding of confusion among men so that they will not succeed in forming the right thoughts and ideas into which, after death, they are transformed. What man thinks himself to be, that he is obliged to become.

This is a truth that was destined, after the great changes in the nineteenth century and from then onwards, to find its way to men. The human being must be voluntarily anything that he can be really; he must be able to think about his own being if he is to be truly himself in his life of soul. For even now the Dead could announce as a ripened truth: The soul is what it thinks itself to be. At the time when it was necessary, from the stage of the Earth to spread the truth: The soul is what it thinks itself to be, at that time Spirits of Darkness inspired human beings to announce the following: “Man is what he eats.” And although this is not, in theory, widely acknowledged, the practical conduct of life amounts very nearly to being an acknowledgment of the principle that man is what he eats—that and nothing else. Indeed this principle is more and more being applied and developed in external life. To a far greater extent than people believe, the grievous and tragic events of the present time are an outcome of the tenet: Man is what he eats. In a much deeper sense than is supposed by the superficial modern mind, a terrible amount of the blood that is shed today, is shed over unseemly issues. Humanity is already infiltrated by the principle that “man is what he eats.” And it gives rise, indirectly, to much contention.

That is why the spread of thoughts and ideas corresponding to the realities of the times is so very necessary. Thought will gradually have to be known as a concretely real power of the soul, not merely as the miserable abstraction produced so proudly by the modern age. Men living in earlier times were still linked, by an ancient heritage, with the spiritual world. Although for many centuries now, atavistic clairvoyance has almost entirely ebbed away, this heritage still lives in the feeling and in the will. But the time has come when everything that is conscious must become a real power—hence the Spirits of Darkness strive to counter really effective thoughts by abstract thoughts in the form of all kinds of programmes for the world. This connection must be realised and understood. Thoughts must be imbued with greater and greater reality.

There are still many people who say: “Oh, well, in all good time we shall discover what transpires after death; why trouble about it now? Let us attend to the requirements of life and when we reach yonder world we shall soon discover what it is.” Well and good, but if it is true that in yonder world a man becomes what he has pictured himself to be, then something else is also true. Take the idea that is not at all uncommon nowadays. Somebody dies, leaving relatives behind him. Although thought may not be entirely lacking in these people, they may be materialistically minded, and then, quite inevitably, they will think either that the dead man is decaying in the grave or that what still exists of him is preserved in the urn. Only if thought is entirely absent can men be materialists and not hold this view. If materialism were to triumph, the conviction would still further increase that all that remains of the Dead is disintegrating in the urn or in the grave. This thought is, however, a real power; it is an untruth. When those left behind think that the Dead no longer lives, is no longer there, this is a false thought—but it is real and actual in the souls of those who form it. The Dead is aware of this thought-reality, is aware of its significance for him. And it is by no means a matter of no consequence but, on the contrary, of fundamental importance, whether those left behind cherish in their souls the thought of the Dead living on in the spiritual world, or whether they succumb to the woeful idea that the Dead, well, he is dead, he lies there decaying in the grave. Far from being a matter of no importance, there is a very great and essential difference.

Coming to Zurich nowadays one can hardly fail to be attentive to what is known here—and also elsewhere, but here it is pursued very actively—as Analytical Psychology, Psychoanalysis. It is of course the case that the psycho-analysts have become alive to many things pertaining to the realm of soul-and-spirit; they are indeed beginning to think of the soul-and-spirit simply because it confronts them so insistently. Let me here say a word or two about one characteristic feature in this Psychoanalysis.

A patient suffers from symptoms of hysteria. The forms taken by these manifestations of hysteria are very typical at the present time and for this reason attract attention. Illnesses particularly common at any given period are always a matter of concern, and efforts are made to discover where the causes lie. Psychoanalysis has actually reached the point of stating that the causes of these frequent manifestations of hysteria lie in the life of soul. As it is quite impossible to look for them in the material domain, or in the field of physiological or biological processes as such, they must lie in the Psyche—in the life of soul. The tendency of the times is to seek in the subconscious life of soul for causes of the various forms of hysteria. The psychoanalysts say: “Such and such a man shows signs of hysteria; the cause is that something is working in him below the threshold of his consciousness and is constantly surging upwards like waves from subterranean, sub-psychic depths—and that is what we must look for.”

This is where the dangerous game begins. The psychoanalysts try to find all kinds of happenings which constitute an isolated, subterranean, hidden province of the Psyche, as they put it; in an hysterical subject of the age of 30, they look for “perversions” at the age, perhaps, of 7, which were not fully lived through or satisfied then and of which he must be made conscious again, because this will cure him and so forth. It is a game with extremely dangerous weapons, my dear friends! Out yonder on the physical battlefields, war is being waged with very dangerous weapons. Here, in many domains, with weapons of knowledge no less dangerous, a game is being played because people are not willing to deepen their thought in the sense of Spiritual Science and so to acquire a true understanding of these phenomena. The problem is approached with inadequate means of knowledge and it is a very dangerous game. It is, of course, perfectly true that the Subconscious works in many people today, without ever rising into consciousness. But what the psychoanalysts believe they have unearthed is usually of the least significance of all and, for this reason successes so far as cures are concerned are in most cases highly dubious. When hysteria in a lady of 30 is put down to some sexual perversion which occurred, say, at the age of 14 and has gone on simmering in the Subconscious—this is probably the most unimportant factor of all. In some few cases it may actually be correct and then, if its importance has been wrongly estimated, it will be all the more misleading. But it is absolutely true that countless factors lurk within human beings today, trouble them and give rise to the diseases of modern civilisation.

Think of what I said before. The thought of the absent Dead dwells in some way in the soul although little attention is paid to it; the thought dwells there because the soul today is still heedless—and is rather susceptible to these heedless thoughts. According to an eternal law, the Dead is then forced to dwell with these thoughts; the Dead haunts the soul of the one who is still living. True contact with the Dead can only be established by knowing: “the Dead lives!” And human beings on the physical plane will be more and more prone to psychological illnesses as a consequence of the prevailing disbelief in the existence of the Dead. The causes of these hysterical manifestations are not, as a rule, early sexual troubles but unbelieving thoughts. For thoughts in our age are destined to become powers—in more senses than one. They work as powers of thought per se, in that after death the soul takes on a stronger and stronger likeness to what, in the body, it pictures itself to be; but in a higher sense still, thoughts become real powers in that they fetter beings—the Dead in this case—in a wrongful way to the living. Only by sustaining the thought that the Dead lives on, can man guard himself, as well as others, against the link with the Dead becoming a source of danger to those who have been left behind—and in a certain sense the same applies to the Dead himself, who under an eternal, wisdom-filled law is compelled to lurk in the survivor in such a way that this influence remains in the Subconscious and manifests, ultimately, as illness.

Ask yourselves now: What will be the real remedy for many of the phenomena confronting the psychoanalysts today? The universal remedy, the universal therapy will be the spread of knowledge of the spiritual world—not these individual treatments.

Life demands of us that we shall abstain from the thought: here one has to devote oneself to physical existence only and the world of post-mortem existence will reveal itself all in good time. For this also is true: just as our life here is important for the existence into which we pass between death and a new birth, so too the life of souls living between death and a new birth is important for the soul living here on Earth.

What I have now said refers to one thought—namely, the thought of disbelief in the existence of the Dead. But the Dead are and should be connected by many links with the living. The link of which I have just spoken is improper, but there are many true links which must be there and which constitute the right connection with the spiritual world. Anthroposophical Spiritual Science strives to establish the true connection, for the life of men together on the Earth will only take its rightful course in the future, if this true relationship is established with the spiritual world. Failing this, it will become increasingly possible for certain individuals to embark upon intrigues and machinations of the kind of which I spoke last Tuesday, in order to usurp for themselves power over others.

Of one thing let us be quite clear. It is only possible to understand the deeply symptomatic events now proceeding in the East (of Europe) when we have a clear, inner conception of the nature of those lands and peoples. Think of what we have been saying for many years about the qualities of the peoples there as a basis for the Sixth Post-Atlantean epoch. Only then can light be shed on all the difficult events and confusing influences that quite inevitably come from those Eastern lands. For, in effect, from what is happening there, something altogether different must in the course of time evolve. This, which is destined to evolve, is not so easy for the people of our time with their comfortable ways of thought to understand; no wonder they are taken aback by what happens there from day to day. But the important point is: to find the right way into all the streams and currents that are arising at the present time and will arise in the future. And little by little the right way is found when Spiritual Science is our guide to knowledge and understanding of the spiritual world. Thereby, too, the right relationship with the spiritual world is established.

In the last lecture here I told you of an improper relationship to the spiritual world that it is the aim of certain quarters to establish. I said that certain individuals are deprived of life here and sent into the spiritual world as the outcome of deliberate machinations; they have not, therefore, wholly lived out their life here and are still able to turn certain forces to account in the world where they live between death and a new birth. And then certain brotherhoods working with dishonourable motives, desiring only to satisfy their own lust for power, can use mediums for the purposes of receiving from the Dead the knowledge which the Dead have thus been enabled to acquire.

Occult brotherhoods of this kind are also, as a rule, those that lead men astray in regard to the events of greatest importance in the spiritual world. When I tell you that in 1879, in November, a momentous event took place, a battle of the Powers of Darkness against the Powers of Light, which ended in the sense of the picture of Michael overcoming the Dragon ... then the point is not, simply to tell you: such and such an event took place. For you can read in many books—it is not an esoteric truth at all—that such an event is appointed in world-evolution. What I really want to bring home is the significance of the event and the attitude that you should adopt towards it. Eliphas Levi, Baader, Saint-Martin, all knew and spoke of such an event—there is nothing really esoteric in the fact itself. But in our time, endeavours are on foot to spread confusion about such events—wherever possible, a confusion that makes men regard them as mere superstition, although they have already been proclaimed by ancient learning. Here, again, is a reason why correct and true ideas about these things are so important.

There exists today a right and proper path of approach to the spiritual truths, which since 1879 have been filtering down from the spiritual to the physical world. It is the path indicated by Spiritual Science. And if in the stream of Spiritual Science there is no deviation from sincerity and purity of intention, Spiritual Science will lead to the establishment of the right relationship between the physical and the spiritual worlds. But what is attained thereby, and must arise among men, involves and demands strenuous effort. Laziness in all its many forms must be put away. Strenuous effort is essential. When mention is made of impulses which, coming from the spiritual world, also work in the shaping of the future ... well, then people come and say: “I want to know this or that specific detail.” What they like best of all, nowadays, for example, is that one should give them a detailed description of what will happen in 1920 as the result of the present war. They do not understand that knowledge of the future ought not to be burdened with such detailed delineations, although this knowledge of the future can be absolutely reliable and effective. That is so terribly difficult to understand.

Let me make myself clear by means of a comparison. You will say: “Really that is unintelligible: he states on the one hand that details damage knowledge concerning the future, and on the other hand that one ought to pay attention to this knowledge because it speaks correctly about the future.” I want to make this point clear by means of a simple and trivial analogy. There are bad chess players and good chess players. Set a bad player down in front of a board and he will make bad moves and lose the game. A good player will get more opportunities and will win the game. The bad chess player simply makes the wrong move and the good player the right move, at the given moment. But does the good player apply his mind to detailed deliberation of the actual moves that the other player will make later on? Is it necessary for him, if he is a good player, to know now what moves the other player will make in two hours time? No, it is not! But that does not mean that his skill—the skill of a really good chess player—is ineffective. He will do what is the right thing for the future, because he knows the right moves and, if he has no such insight, he will make the wrong moves; but he is inevitably exposed to the free will of the other player. One cannot, therefore, ask: What is the good of being able to play chess really well, if the other player is always there? It is a very great help indeed to be able to play chess well! If you will ponder over this comparison, I am sure you will see what I mean.

The analogy will serve at the same time to point the truth of what everyone versed in occult matters of this kind will tell you, namely, that the moment a man draws his impulses for action in the physical world, from the spiritual world, he must be prepared to encounter other spiritual Powers; there are the “other players” to be reckoned with; there is no open field before him where he can just do what he has planned. That is the inconvenient fact! Suppose you have some knowledge of occult impulses, of impulses deriving from the spiritual world and then try—in the world of politics, let us say—to turn them to real account. If you are typical men of the present day, you will prefer everything to run smoothly and automatically so that you can have it all under control. But if you want to turn spiritual impulses, occult impulses to account in the physical world, you will have to reckon everywhere with the free will not only of men here on Earth, but also of higher Beings. In other words, with conditions as they are at present, you must not reckon upon having a free field before you; you must realise that the field is already crowded.

And so it is a matter of acquiring through genuine Spiritual Science, correct knowledge, for example of the character of the Sixth Post-Atlantean epoch which is preparing in the East, and of putting the right occult impulse into action at the right moment, just as the chess player must make his move according to that of the other player. What is really necessary is that a man shall deepen his understanding of the spiritual world and learn to do the right thing in each individual case. A recovery of spiritual vitality, unbroken effort and exertion—that is what is necessary, not all these overlapping, abstract programmes. Humanity today likes to have abstract programmes, likes best of all to condense into four or five paragraphs what should be done all over the world, so that delegates appointed by all the nations may vote in a kind of World Court of Arbitration on what has to come about on Earth in accordance with a rule accepted once and for all. But what is really necessary is that men shall seek for knowledge of the spiritual world, shall seek lasting union with the spiritual powers.

But this is connected also with something else, namely, that you must reckon with the other powers in the field. You cannot merely rely on your own power; you must reckon with the others. The quest of power as such is, of course, ruled out. Impulses truly derived from the occult world will assuredly be right and will produce the right effects, but they will never be at the disposal of mere impulses of power. That would be out of the question.

What will one do on the other hand if one does want to serve mere impulses of power? Then one will act quite differently, trying to gain knowledge of the future by such improper means as I described last time, where mediumistic revelations about the future were elicited from souls who had first been precipitated through the Gate of Death in such a way that they might still make use of earthly forces. In this way, certain occult brotherhoods acquired knowledge concerning the relation of West and East, and on the basis of this knowledge all sorts of machinations were set on foot, the effects of which go on to this day. Knowledge of this kind, placed at the disposal of the lust for power, always has some particular object in view. If you acquire knowledge of occult forces in a right and honest way, all you will do in human life will at the same time be reckoning with the Angel-Beings, with every single Angelos of every one of the human beings concerned. You know the human beings in regard to whom you apply occult truths are in relation to the spiritual world. Every one of them, a living soul, has his connection with the spiritual world. You look on them as living beings. So should the West be dealing with the East—open always to what may arise, reckoning with the “other players” as with living beings—reckoning in effect with the Angels who guard the individuals concerned. This is found inconvenient. This kind of influence the Ahrimanic Powers want to do away with; they want mere power to prevail. And they can only achieve their end by such illicit means as I described last time, whereby they seek to gain possession of the forces leading on into the future. Our time is suffering great harm, in that the forces that were acquired in this way play their part in events. Hence the first task of the honest seeker after truth today is to convince himself of the existence of these evil forces and moreover that a right working into the future can be achieved only by finding access to these true impulses, which can be sought for in the sincere, straightforward ways of Spiritual Science.

Truly, the service to be rendered by Spiritual Science is by no means one-sided—for it is rendered both by the Living and the Dead. This is a solemn, serious matter. And as friends in Zurich are proposing to take steps to introduce spiritual Science in certain chosen circles, I have felt it necessary, in our Society here, to speak of these very serious aspects of spiritual knowledge in our time. That opposing powers are at work in manifold ways is to be observed even within our own Society. Think, too, of all that has been going on, really ever since this war began, in the way of calumny, of suspicion as to my own intentions and those of a few others! Here, too, of course, inimical powers are playing a part.

The very way in which we have spoken in these lectures will show you that our age sorely needs a renewal of spiritual life, needs to be wakened from a certain condition of sleep. There are so many who think that peace will come after the war and then it will all be over and done with. By no means! The events of the present time are portentous signs. To those who will not deepen their knowledge of Spiritual Science these signs will remain unintelligible. And because the times are so grave, because it will become more and more difficult to fight even such a battle as friends here have to fight before work can be done, I want to express my special, personal gratitude—it is a gratitude which comes, too, from Spiritual Science—that friends in Zurich have taken up the struggle so warmly and so effectively against unfavourable conditions and have been undaunted in their efforts to find opportunities for lectures. Thus it has actually been possible for the aim of friends in Zurich to be fulfilled at this time, when on account of the ever-increasing obstacles, such opportunities are hard to come by. I want to stress the fact that these difficulties will grow. And as in the immediate future we shall certainly have to think about making good use of the time still remaining open to us for the arrangement of meetings, I do not want to leave unexpressed my thanks for the great efforts made in connection with the public lectures and these two lectures to the Members here. Later on, when we look back over events, it will assuredly seem significant that now, at a time of such tragic world events, we could be together and speak together as we have done.

And so, with the impulses of Spiritual Science, we will continue to work, trying to make the best of what can be wrested from the difficult conditions of the times, in the conviction which arises from a true understanding of Spiritual Science, that, insignificant as it may appear within the great stream of tragic, devastating happenings today, we are doing something of great and incisive importance for the times. The things we do in this way flow into the stream of events. Although this may still not be very apparent today, it has significance, nevertheless. If we are filled with this thought it will give us the strength to go further and it will contain in itself the power to ray out into the times. Our age must assimilate such thoughts. Let us live in this conviction as in a spiritual atmosphere! It can arise in us in very truth if we understand Spiritual Science aright.

In this sense, my dear friends, we will remain together.

[1] “Anthroposophy and Natural Science.” 12^th November, 1917.

In the first of these lectures I endeavored to set forth how Michael's Conflict with the Dragon persisted into the 18^th Century as a determining idea, really a determining impulse in mankind; and in the second lecture I tried to show how a productive revival of this impulse may and really must be brought about. But now, before discussing particulars for a Michael Festival at the beginning of autumn, I should like today to speak about several prerequisites involved in such an intention.

The core of the matter is this: all impulses such as the Michael impulse depend upon man's attaining to super-sensible enlightenment concerning his connection not only with earthly but with cosmic conditions: he must learn to feel himself not only as an earth citizen but as a citizen of the universe, as far as this is perceptible either spiritually or, in image, physically. Nowadays, of course, our general education offers only the most meager opportunities for sensing our connection with the cosmos. True, by means of their materialistically colored science men are aware of earth conditions to the point of feeling connected with them, at least as regards their material life in the wider sense. But the knowledge of this connection certainly engenders no enthusiasm, hence all outer signs of such a connection have become very dim. Human feeling for the traditional festivals has grown dim and shadowy. While in former periods of human evolution festivals like Christmas or Easter exerted a far-reaching influence on the entire social life and its manifestations, they have become but a faint echo of what they once meant, expressing themselves in all sorts of customs that lack all deeper social significance.

Now, if we intend in some way to realize the Michael Festival with its particularly far-reaching social significance, we must naturally first create a feeling for what it might signify; for by no means must it bear the character of our modern festivities, but should be brought forth from the depths of the human being. These depths we can only reach by once more penetrating and entering into our relationship with the extra-terrestrial cosmos and with what this yields for the cycle of the seasons.

To illustrate what I really mean by all that, I need only ask you to consider how abstract, how dreadfully out of touch with the human being, are all the feelings and conceptions of the extraterrestrial universe that today enter human consciousness. Think of what astronomy, astro-physics, and other related sciences accomplish today. They compute the paths of the planets—the positions of the fixed stars, if you like; and from the results of research in spectral analysis they arrive at conclusions concerning the material composition of these heavenly bodies. But what have all the results of such methods to do with the intimate inner soul life of man? This man, equipped with all such sky-wisdom, feels himself a hermit on what he thinks of as the planet earth. And the present habits of thinking connected with these matters are at bottom only a system of very circumscribed concepts.

To get a better light on this, let us consider a condition of consciousness certainly present in ordinary life, though an inferior one: the condition of dream-pervaded sleep. In order to obtain points of contact for today's discussion I will tell you in a few words what relates to this condition. Dreaming may be associated with inner conditions of the human organism and transform these into pictures resembling symbols [See: Rudolf Steiner, Supersensible Knowledge (Anthroposophy) as a Demand of the Age; Anthroposophy and the Ethical-Religious Conduct of Life, Anthroposophic Press, New York.]—the movements of the heart, for example, can be symbolized by flames, and so forth: we can determine concretely and in detail the connection between dream symbols and our inner organic states and processes. Or alternatively, outer events of our life may be symbolized, events that have remained in us as memories or the like. In any case it is misleading to take the conceptional content of a dream very seriously. This can be interesting, it has a sensational aspect, it is of great interest to many people; but for those who see deeper into the nature of man the dream content as it pertains to the conception proper is of extraordinarily little significance. The dramatic development of a dream, on the other hand, is of the greatest import. I will illustrate this:

Suppose a man dreams he is climbing a mountain. It is an excessively difficult climb and becomes ever more so, the higher he goes. Finally he reaches a point where his strength fails him and conditions have become so unfavorable that he cannot proceed: he must come to a halt. Something like fear, something of disappointment enters his dream. Perhaps at this point he wakes up.—Now, something underlies this dream that should really not be sought in the pictures themselves as they appeal to the imagination, but rather in the emotional experiencing of an intention, in the increasingly formidable obstructions appearing in the path of this intention, and in the circumstance of encountering even more insuperable obstacles. If we think of all that as proceeding in an emotional-dramatic way we discover a certain emotional content underlying the actual dream pictures as dramatic content.—This same emotional content could give rise to quite a different dream. The man might dream he is entering a cave. It gets darker and darker as he gropes along until he finally comes to a swamp. There he wades a bit farther, but finally arrives at a quagmire that stops further progress. This picture embraces the same emotional and sentient dramatic content as the other; and the dramatic content in question could be dreamt in still many other forms.

The pictorial content of a dream may vary continually; the essential factor is what underlies the dream in the way of movements, tension and relaxation, hope and disappointment. Nevertheless, the dream presents itself in pictures, and we must ask, How do these arise? They do so, for example, because at the moment of awaking something is experienced by the ego and astral body outside the physical and etheric bodies. The nature of such super-sensible experiences is of course something that cannot possibly be expressed in pictures borrowed from the sense world; but as the ego and the astral body reunite with the physical and etheric bodies they have no choice but to use pictures from the available supply. In this way the peculiar dream drama is clothed in pictures.

Now we begin to take an interest in the content of these pictures. Their conformation is entirely different from that of other experiences. Why? Our dreams employ nothing but outer or inner experiences, but they give these a different contiguity. Why is this? It is because dreams are a protest against our mode of life in the physical sense-world during our waking hours. There we live wholly interwoven with the system of natural laws, and dreams break through this. Dreams will not stand for it, so they rip events out of their context and present them in another sequence. They protest against the system of natural laws—in fact, men should learn that every immersion into spirit is just such a protest.

In this connection, there are certain quaint people who keep trying to penetrate the spiritual world by means of the ordinary natural-scientific method. Extraordinarily interesting in this connection is Dr. Ludwig Staudenmaier's book on Experimental Magic. A man of that type starts with the assumption that everything which is to be comprehended should be comprehended according to the natural-scientific mode of thought. Now, Staudenmaier does not exactly occupy himself with dreams as such but with so-called mediumistic phenomena, which are really an extension of the dream world. In healthy human beings the dream remains an experience that does not pass over into the outer organization; whereas in the case of a medium everything that is ordinarily experienced by the ego, and the astral body, and that then takes shape in the pictures provided by the physical and etheric bodies, passes over into the experiences of the physical and etheric bodies. This is what gives rise to all the phenomena associated with mediumistic conditions.—Staudenmaier was quite right in refusing to be guided by what other mediums offered him, so he set about making himself into a sort of medium. He dreamt while writing, so to speak: he applied the pencil as he had seen mediums do it, and sure enough, it worked! But he was greatly astonished at what came to light: he was amazed at sequences he had never thought of. He wrote all sorts of things wholly foreign to the realm of his conscious life. What he had written was frequently so remote from his conscious life that he asked, “Who is writing this?” And the answer came, “Spirits.” He had to write “spirits!” Imagine: the materialist, who of course recognizes no spirits, had to write down “spirits.” But he was convinced that whatever was writing through him was lying, so he asked next why the spirits lied to him so; and they said, “Well, we have to lie to you—that is our way.” Then he asked about all sorts of things that concerned himself, and once they went so far as to say “muttonhead.” [Kohlkopf—literally “cabbage-head.”] Now, we cannot assume his frame of mind to have been such as to make him label himself a muttonhead. But in any case, all sorts of things came to light that were summed upon the phrase, “we have to lie to you;” so he reflected that since there are naturally no spirits, his subconscious mind must be speaking. But now the case becomes still more alarming: the subconscious calls the conscious mind a muttonhead, and it lies; hence this personality would have to confess, “In my subconscious mind I am an unqualified liar.”

But ultimately all this merely points to the fact that the world into which the medium plunges down registers a protest against the constraint of the laws of nature, exactly as does the world of dreams. Everything we can think, will, or feel in the physical sense-world is distorted the moment we enter this more or less subconscious world. Why? Well, dreams are the bridge leading to the spiritual world, and the spiritual world is wholly permeated by a set of laws that are not the laws of nature, but laws that bear an entirely different inner character. Dreams are the transition to this world. It is grave error to imagine that the spiritual world can be comprehended by means of natural laws; and dreams are the herald, as it were, warning us of the impossibility of merely extending the laws of nature when we penetrate into the spiritual world. The same methods can be carried over if we prepare ourselves to accomplish this; but in penetrating into the spiritual world we enter an entirely different system of laws.

The idea that the world can and should be comprehended only by means of the mental capacities developed in the course of the last three or four hundred years has today become an axiom. This has come about gradually. Today there are no longer such men as were still to be found in the first half of the 19^th Century, men for example, of the type of Johannes Müller, Haeckel's teacher, who confessed that many a bit of research he was carrying on purely as a physiologist refused to be clarified as long as he thought about it in his ordinary waking condition, but that subsequently a dream had brought back to him the whole work of preparing the tissue when awake, all the steps he had taken, and thus many such riddles were solved in his dreams. And Johannes Müller was also one of those who were still fully convinced that in sleep a man dwells in this peculiar spiritual weaving, untouched by inexorable natural laws; where one can even penetrate into the system of physical nature laws, because underlying these there is again something spiritual, and because what is spiritual is fundamentally not subject to natural necessity but merely manifests this on the visible surface.

One really has to speak in paradoxes if thoughts that result quite naturally from spiritual research are to be carried to their logical conclusion. No one who thinks in line with modern natural science believes that a light shining at a given point in space will appear equally bright at a distance. The physicist computes the decrease in the strength of light by the square of the distance, and he calculates gravity in the same way. Regarding these physical entities, he knows that the validity of what is true on the earth's surface diminishes as we pass out into the surrounding cosmos. But he refuses to apply this principle to his thinking. Yet in this respect thinking differs in no way from anything we can learn about earth matters in the laboratories, in the operating rooms—from anything on earth, right down to twice two is four. If gravity diminishes by the square of the distance, why should not the validity of the system of nature laws diminish in a similar ratio and eventually, beyond a certain distance, cease altogether?

That is where spiritual science penetrates. It points out that when the Nebula of Orion or the Canes Nebula is to be the subject of research, the same course is followed as though, with tellurian concepts, Venus, for example, were to be illuminated by the flame of a candle. When spiritual science reveals the truth by means of such analogies people think it is paradoxical. Nevertheless, in the state in which during sleep we penetrate into the spiritual world, greater possibilities are offered us for investigating the Nebula of Orion or the Canes Nebula than are provided by working in laboratories or in observatories. Research would yield much more if we dreamt about these matters instead of reflecting on them with our intellect. As soon as we enter the cosmos it is useless to apply the results of our earthly research. The nature of our present-day education is such that we are prone to apply to the whole cosmos what we consider true in our little earth cell; but it is obvious that truth cannot come to light in this way.

If we proceed from considerations of this sort, a good deal of what confronted men in former things through a primitive, but penetrating, clairvoyant way of looking at things takes on greater value than it has for present-day mankind in general. We will not even pass by the knowledge that came into being in the pastoral life of primitive times, which is nowadays so superficially ignored; for those old shepherds dreamt many a solution to the mysteries of the stars better than can be computed today by our clever scientists with their observatories and spectroscopes. Strange as that may sound, it is true. By studying in a spiritual-scientific way what has been preserved from olden times we can find our way into this mysterious connection we have with the cosmos. Let me tell you here of what can be discovered if we seek through spiritual science the deeply religious and ethical, but also social import of the old Druidic Mysteries on the one hand, and those of the Mithras Mysteries on the other; for this will give us points of contact with the way in which we should conceive the shaping of a Michael Festival.

Regarding the Druid Mysteries, the lecture cycle I gave a few weeks ago in Penmaenmawr, [See: Rudolf Steiner, Evolution of the World and Humanity, Anthroposophic Press, New York (actually, Anthroposophic Publishing Company, London, 1926. Also in Evolution of Consciousness, Rudolf Steiner Press, 1966.—e.Ed)] Wales—the spot in England that lies exactly behind the island of Anglesea—is of quite special significance because in that place many reminders of the old sacrificial sanctuaries and Mystery temples of the Druids are to be found lying about in fragments. Today these relics, these cromlechs and mounds, are not really very impressive. One climbs up to the mountain tops and finds stones arranged in such a way as to form a sort of chamber, with a larger stone on top; or one sees the cromlechs arranged in circles—originally there were always twelve. In the immediate vicinity of Penmaenmawr were to be found two such sun-circles adjoining each other; and in this particular neighborhood, where even in the spiritual life of nature there is so much that has a different effect from that of nature elsewhere, what I have set forth in various anthroposophical lectures concerning the Druid Mysteries could be tested with the utmost clarity. There is indeed a quite special spiritual atmosphere in this region where—on the island of Anglesea—the Society of King Arthur had a settlement. I must describe it as follows:

In speaking of super-sensible things we cannot form thoughts in the same way as we usually do in life or in science, where abstract thoughts are formed, conclusions drawn, and so forth. But to be reduced, in addition, even to speaking more or less abstractly—our language, which has become abstract, demands this—well, if we want to describe something in a spiritual-scientific way we cannot be as abstract as all that in the inner being of our soul: everything must be presented pictorially. We must have pictures, imaginations, before the mind's eye. And this means something different from having thoughts. Thoughts in the soul are extraordinarily patient, according to the degree of our inner indolence: we can hold them; but imaginations always lead a life of their own: we feel quite clearly that an imagination presents itself to us. It is different from writing or drawing, yet similar. We write or draw with our soul; but imaginations are not abstractly held fast like mere thoughts: we write them. In most parts of Europe where civilization has already taken on so abstract a character these imaginations flit past comparatively very quickly: depicting the super-sensible always involves an inner effort. It is as though we wrote something that would then be immediately wiped away by some demonic power—gone again at once. The same is true of imaginations by means of which we bring the super-sensible to consciousness and experience it in our soul.

Now, the spiritual atmosphere in the region of Wales that I mentioned has this peculiarity: while imaginations stamp themselves less readily into the astral element, they persist longer, being more deeply imprinted. That is what appears so conspicuous in that locality; and indeed, everything there points to a more spiritual way of retracing the path to what those old Druid priests really strove for—not during the decadence of the Druid cults, when they contained much that was rather distasteful and even nefarious, but in the time of their flowering.

Examining one of these cromlechs we find it to close off, in a primitive way, a certain space for a chamber that was covered for reasons having to do with the priest's purposes. When you observe sunlight you have first the physical sunlight. But this physical sunlight is wholly permeated by the spiritual activities of the sun; and to speak of the physical sunlight merely as does the modern physicist would be exactly the same as talking about a man's muscles, bones, blood, and so on, omitting all reference to the soul and spirit holding sway within him. Light is by no means mere phos: it is phosphoros, light-bearing—is endowed with something active and psychic. But this psychic element of light is lost to man in the mere sense-world.—Now, when the Druid priest entered this burying place—like other old cult sanctuaries, the cromlechs were mostly erected over graves—he set up this arrangement which in a certain way was impervious to the physical sun-rays; but the spiritual activities of the sun penetrated it, and the Druid priests were specially trained to perceive these. So he looked through these stones—they were always specially selected—into the chamber where the spiritual activity of the sun penetrated, but from which the physical effect was excluded. His vision had been finely schooled, for what can be seen in a primitive darkroom of that sort varies according to the date, whether February, July, August, or December. In July it is lightly tinged with yellow; in December it radiates a faintly bluish shade from within. And one capable of observing this beholds—in the qualitative changes undergone in the course of the year by this shadow-phenomenon enclosed in such a darkroom—the whole cycle of the seasons in the psycho-spiritual activity of the sun's radiance.

And further: these sun-circles are arranged in the number twelve, like the twelve signs of the zodiac; and on the mountain we had climbed we found a large sun-circle and nearby a smaller one. If one had ascended, perhaps in a balloon, and looked down upon these two Druid circles, ignoring the insignificant distance between them, the same ground plan would have presented itself—there is something profoundly moving about this—as that of the Goetheanum in Dornach which was destroyed by fire.

The old Druid priests had schooled themselves to read from what thus met their soul's eye how, at every time of day and at every season of the year as well, the sun's shadow varied. They could trace these shadow formations and by means of them determine accurately, this is the time of March, this is the time of October. Through the perception this brought them they were conscious of cosmic events, but also of cosmic conditions having significance for life on this earth. And now, think how people go about it today when they want to determine the influence of cosmic life on earthly life—even the peasants! They have a calendar telling what should be done on this or that day, and they do it, too, approximately; for the fundamental knowledge once available concerning these matters has vanished. But calendars there were none at the time of the old Druids, nor even writing: what the Druid priest was able to tell from his observations of the sun constituted men's knowledge of the connection between the heavens and the earth. And when the priest said: The position of the sun now calls for the sowing of wheat, or, it is the time to lead the bull through the herd, it was done. The cult of that epoch was anything but an abstract prayer: it regulated life in its obvious, practical demands in accord with the enlightenment obtained by communicating with the spirit of the universe. The great language of the heavens was deciphered, and then applied to earthly things.

All this penetrated even the most intimate details of the social life. The priest indicated, according to his readings in the universe, what should be done on such and such a day of the year in order to achieve a favorable contact with the whole universe. That was a cult that actually made of the whole of life a sort of divine worship. By comparison, the most mystical mysticism of our time is a kind of abstraction, for it lets outer nature go its way, so to speak, without bothering about it: it lives and has its being in tradition and seeks inner exaltation, shutting itself off and concentrating within itself as far as possible in order to arrive at an abstract connection with some chimerical world of divine spirit. All this was very different in those olden times. Within the cult—and it was a cult that had a real, true connection with the universe—men united with what the Gods were perpetually creating and bringing about in the world: and as earth-men they carried out the will of the gods as read in the stellar script by means of the methods known to the Druid priests. But they had to know how to read the writing in the stars.—It is profoundly affecting to be able, at the very spot, to transport oneself back to conditions such as I have described as prevailing during the height of the Druid culture. Elsewhere in that region as well—even over as far as Norway—are to be found many such relics of the Druid culture.

Similarly, all through Central Europe, in parts of Germany, in the Rhineland, even in western France, relics and reminders of the ancient Mithras Cult are to be found. Here again I will only indicate the most important features. The outer symbol of the Mithras Cult is always a bull ridden by a man thrusting a sword into the bull's neck; below, a scorpion biting the bull, or, a serpent; but whenever the representation is complete you will see this picture of bull and man surrounded by the firmament, and particularly the signs of the zodiac. Again we ask, What does this picture express? The answer will never be found by an external, antiquated science of history, because the latter has no means of establishing the interrelationships that can provide clues to the meaning of this man on the bull. In order to arrive at the solution one must know the nature of the training undergone by those who served the Mithras Cult. The whole ceremony could, of course, be run off in such a way as to be beautiful—or ugly, if you like—without anything intelligent transpiring. Only one who had passed through a certain training could make sense of it. That is why all the descriptions of the Mithras Mysteries are really twaddle, although the pictures give promise of yielding so much. The service of the Mithras Cult demanded in the neophyte a very fine and sensitive development of the capacity for receptive sentience. Everything depended upon the development of this faculty in him.

I said yesterday in the public lecture [See: Rudolf Steiner, Supersensible Knowledge (Anthroposophy) as a Demand of the Age; Anthroposophy and the Ethical-Religious Conduct of Life, Anthroposophic Press, New York.] that the human heart is really a subconscious sense organ: subconsciously the head perceives through the heart what goes on in the physical functions of the lower body and the chest. Just as we perceive outer events in the sense-world through the eye, so the human heart is in reality a sense organ in its relation to the functions mentioned. Subconsciously by means of the heart, the head, and particularly the cerebellum, perceives the blood being nourished by the transformed foodstuffs, perceives the functioning of the kidneys, the liver, and other processes of the organism. The heart is the sense organ for perceiving all this in the upper portion of the human being.

Now, to raise this heart as a sense organ to a certain degree of consciousness was the object in the schooling of those who were to be engaged in the Mithras Cult. They had to develop a sensitive, conscious feeling for the processes in the liver, kidneys, spleen, etc., in the human organism. The upper man, the headman, had to sense very delicately what went on in the chest-man and the limb-man. In older epochs that sort of schooling was not the mental training to which we are accustomed today, but a schooling of the whole human being, appealing in the main to the capacity for feeling. And just as we say, on the basis of outer optical perception, There are rain clouds or, the sky is blue, so the sufficiently matured disciple could say, Now the metabolism in my organism is of this nature, now it is of that. Actually, the processes within the human organism seem the same the year round only to the abstractionist. When science will once more have advanced to real truths concerning these things, men will be amazed to learn how they can establish, by means very different from the crude methods of our modern precision instruments, how the condition of our blood varies and the digestion functions differently in January from September, and in what way the heart as a sense organ is a marvelous barometer for the course of the seasons within the human limb-metabolic organism. The Mithras disciple was taught to perceive the course of the seasons within himself by means of his heart organization, his heart-science, which transmitted to him the passage of food transformed by digestion and taken into the blood. And what was there perceived really showed in man—in the motion of the inner man—the whole course of outer nature.

Oh, what does our abstract science amount to, no matter how accurately we describe plants and plant cells, animals and animal tissues, compared with what once was present instinctively by reason of man's ability to make his entire being into an organ of perception, to develop his capacity for feeling into an organ capable of gleaning knowledge! Man bears within him the animal nature, and truly he does so more intensively than is usually imagined; and what the ancient Mithras followers perceived by means of their heart-science could not be represented otherwise than by the bull. The forces working through the metabolic-limb man, and tamed only by the upper man, are indicated by all that figures as the scorpion and the serpent winding around the bull. And the human being proper, in all his frailty, is mounted above in his primitive might, thrusting the sword of Michael into the neck of the bull. But what it was that must thus be conquered, and how it manifests itself in the course of the seasons, was known only to those who had been schooled in these matters.

Here the symbol begins to take on significance. By means of ordinary human knowledge no amount of observation or picturesque presentation will make anything of it. It can only be understood if one knows something about the heart-science of the old Mithras pupils; for what they really studied when they looked at themselves through their heart was the spirit of the sun's annual passage through the zodiac. In this way the human being experienced himself as a higher being, riding on his lower nature; and therefore it was fitting that the cosmos should be arranged in a circle around him; in this manner cosmic spirituality was experienced.

The more a renascent spiritual science makes it possible for us to examine what was brought to light by an ancient semi-conscious, dreamlike clairvoyance—but clairvoyance, nevertheless—the greater becomes our respect for it. A spirit of reverence for the ancient cultures pervades us when we see deeper into them and rediscover, for example, that the purpose of the Mithras Cult was to enable the priest, by penetrating the secrets of the seasons' cycle, to tell the members of his community what should be done on each day of the year. The Mithras Cult served to elicit from the heavens the knowledge of what should take place on earth. How infinitely greater is the enthusiasm, the incentive, for what must be done on earth if a man feels himself to be active in such a way that into his activity there flow the impulses deciphered from the great cosmic script he had read in the universe; that he made such knowledge his starting point and employed the resulting impulses in the ordinary affairs of daily life! However little this may accord with our modern concepts—naturally it does not—it was good and right according to the old ones. But in making this reservation we must clearly understand what it means to read in the universe what should be done in the lives of men on earth, thereby knowing ourself to be one with the divine in us—as over against debating the needs of the social life in the vein of Adam Smith or Karl Marx. Only one who can visualize this contrast is able to see clearly into the nature of the new impulses demanded by the social life of our time.

This foundation alone can induce the right frame of mind for letting our cognition pass from the earth out into cosmic space: instead of abstractly calculating and computing and using a spectroscope, which is the common method when looking up to Mercury, Venus, Saturn, and so on, we thereby employ the means comprised in imagination, inspiration, and intuition. In that way, even when only imagination enters in, the heavenly bodies become something very different from the picture they present to modern astronomy—a picture derived partly from sense observation, partly from deductions. The moon, for example, appears to present-day astronomers as some sort of a superannuated heavenly body of mineral which, like a kind of mirror, reflects the sunlight that then, under certain conditions, falls on the earth. They do not bother very much about any of the effects of this sunlight. For a time these observations were applied to the weather, but the excessively clever people of the 19^th Century naturally refused to believe in any relation between the various phases of the moon and the weather. Yet those who, like Gustav Theodor Fechner, harbored something of a mystic tendency in their soul, did believe in it. I have repeatedly told the story in our circles about the great 19^th Century botanists Schleiden and Gustav Theodor Fechner, both active at the same university. Schleiden naturally considered it a mere superstition that Fechner should keep careful statistics on the rainfall during the full moon and the new moon periods. What Fechner had to say about the moon's influence on the weather amounted to pure superstition for Schleiden. But then the following episode occurred. The two professors had wives; and in those days it was still customary in Leipzig to collect rainwater for the laundry. Barrels were set up for this purpose; and Frau Professor Fechner and likewise Frau Professor Schleiden caught rainwater in such barrels, like everybody else. Now, the natural thing would have been for Frau Professor Schleiden to say, It is stupid to bother about what sort of an influence the moon phases have on the rainfall. But although Herr Professor Schleiden considered it stupid to take the matter seriously, Frau Professor Schleiden got into a violent dispute with Frau Professor Fechner because both ladies wanted to set up their barrels in the same place at the same time.—the women knew all about rain from practical experience, though the men on their professorial platforms took quite a different standpoint in the matter.

The external aspects of the moon are as I have described them; but especially after rising from imagination to inspiration are we confronted with its spiritual content. This content of the moon is not just something to be understood in an abstract sense: it is a real moon population; and looked at in a spiritual-scientific way the moon presents itself as a sort of fortress in the cosmos. From the outside, not only the light-rays of the sun but all the external effects of the universe are reflected by the moon down to the earth; but in the interior of the moon there is a complete world that nowadays can be reached only by ascending, in a certain sense, to the spirit world. In older writings on the relation of the moon to other cosmic beings you can find many a hint of this, and compare it with what can now be said by anthroposophy about the nature of the moon.

We have often heard that in olden times men had not only that instinctive wisdom of which I have spoken: they had beings as teachers who never descended into physical bodies—higher beings who occupied etheric bodies only, and whose instruction was imparted to men not by speaking, as we speak today, but by transmitting the wisdom in an inner way, as though inoculating the etheric body with it. People knew of the existence of these higher beings, just as we know that some physical teacher is present; but they also knew that these beings surrounded them in a strictly spiritual state. Everything connected with that “primordial wisdom,” recognized even by the Catholic Church—the primordial wisdom that once was available, and of which even the Vedas and the sublime Vedanta philosophy are but faint reverberations—all this can be traced back to the teaching of these higher spiritual beings. That wisdom, which was never written down, was not thought out by man: it grew in him. We must not think of the influence exerted by those primordial teachers as any sort of demonstrating instruction. Just as today, we learn to speak when we are children by imitating the older people, without any particular instruction—as indeed we develop a great deal as though through inner growth—so the primordial teachers exerted a mysterious influence on people of that ancient time, without any abstract instruction; with the result that at a certain age a man simply knew himself to be knowledgeable. Just as today a child gets his second teeth or reaches puberty at a certain age, so men of old became enlightened in the same way.—Doubtless many a modern college student would be delighted if this sort of thing still happened—if the light of wisdom simply flared up in him without his having to exert himself particularly!

What a very different wisdom that was from anything we have today! It was an organic force in man, related to growth, and other forces. It was simply wisdom of an entirely different nature, and what took place in connection with it I can best explain by a comparison. Suppose I pour some sort of liquid into a glass and then add salt. When the salt is dissolved it leaves the liquid cloudy. Then I add an ingredient that will precipitate the salt, leaving the liquid purer, clearer, while the sediment is denser. Very well: if I want to describe what permeated men during the period of primordial wisdom, I must say it is a mixture of what is spiritually wholly pure and of a physical animalistic element. What nowadays we think, we imagine our abstract thoughts simply as functioning and holding sway without having any being in us: or again, breathing and the circulation seem like something by themselves, apart. But for primeval man in earlier earth epochs, that was all one: it was simply a case of his having to breathe and of his blood circulating in him; and it was in his circulation that he willed.—Then came the time when human thinking moved higher up toward the head and became purer, like the liquid in the glass, while the sediment, as we may call it, formed below.

This occurred when the primordial teachers withdrew more and more from the earth, when this primal wisdom was no longer imparted in the old way. And whither did these primordial teachers withdraw? We find them again in the moon fortress I spoke of. That is where they are and where they continue to have their being. And what remained on earth was the sediment—meaning the present nature of the forces of propagation. These forces did not exist in their present form at the time when primordial wisdom held sway on earth: they gradually became that way—a sort of sediment. I am not implying that they are anything reprehensible, merely that in this connection they are the sediment. And our present abstract wisdom is what corresponds up above to the solvent liquid. This shows us that the development of humanity has brought about on the one hand the more spiritual features in the abstract sense, and on the other, the coarser animalistic qualities as a sediment.—Reflections of this sort will gradually evoke a conception of the spiritual content of the moon; but it must be remembered that this kind of science, which formerly was rather of a prophetic nature, was inherent in men's instinctive clairvoyance.

Just as we can speak about the moon in this way—that is, about what I may call its population, its spiritual aspect—so we can adopt the same course in the case of Saturn. When by spiritual-scientific effort, we learn to know Saturn—a little is disclosed through imagination, but far more through inspiration and intuition—we delve ever deeper into the universe, and we find that we are tracing the process of sense perception. We experience this physical process; we see something, and then feel the red of it. That is something very different from withdrawing from the physical body, according to the methods you will find described in my books, and then being able to observe the effects of an outer object on the human physical organism; to observe how the ether forces, rising from within, seize on the physico-chemical process that takes place, for example, in the eye during optical perception. In reality, the act of exposing ourself in the ordinary way to the world in perception, even in scientific observation, does not affect us very deeply. But when a man steps out of himself in this way and confronts himself in the etheric body and possibly in the astral as well, and then sees ex postfacto how such a sense-process of perception or cognition came about—even though his spiritual nature had left his physical sense-nature—then he indeed feels a mighty, intensive process taking place in his spirituality. What he then experiences is real ecstasy. The world becomes immense; and what he is accustomed to seeing only in his outer circle of vision, namely, the zodiac and its external display of constellations, becomes something that arises from within him. If someone were to object that what thus arises might be mere recollections, this would only prove that he does not know the event in question; for what arises there are truly not recollections but mighty imaginations transfused by intuitions: here we begin to behold from within what we had previously seen only from without. As human beings we become interwoven with all the mysteries of the zodiac; and if we seize the favorable moment there may flash before us, out of the inner universe, the secret of Saturn, for example, in its passage across the zodiac. Reading in the cosmos, you see, consists in finding the methods for reading out of the inwardly seen heavenly bodies as they pass through the zodiac. What the individual planet tells us provides the vowels of the world-script; and all that forms around the vowels when the planets pass the zodiacal constellations gives us the consonants, if I may use this comparison. By obtaining an inner view of what we ordinarily observe only from the outside we really learn to know the essence of what pertains to the planets.

That is the way to become acquainted with Saturn, for example, in its true inner being. We see its population, which is the guardian of our planetary system's memory; everything that has ever occurred in our planetary system since the beginning of time is preserved by the spirits of Saturn as in a mighty cosmic memory. So if anyone wants to study the great cosmic-historical course of our planetary system, surely he should not speculate about it, as did Kant and Laplace who concluded that once there was a primordial mist that condensed and got into a spiral motion from which the planets split off and circled around the sun, which remained in the middle. I have spoken of this repeatedly and remarked how nice it is to perform this experiment for children: you have a drop of oil floating on some liquid; above the liquid you have a piece of cardboard through which you stick a pin, and you now rotate the drop of oil by twirling the pin, with the result that smaller drops of oil split off. Now, it may be a good thing in life to forget oneself; but in a case like this we should not forget what we ourselves are doing in the experiment, namely, setting the drop of oil in motion. And by the same token, we should not forget the twirler in the Kant-Laplace theory: we would have to station him out in the universe and think of him as some great and mighty school teacher twirling the pin. Then the picture would have been true and honest; but modern science is simply not honest when dealing with such things.

I am describing to you how one really arrives at seeing what lives in the planets and in the heavenly bodies in general. By means of Saturn we must study the constitution of the planetary system in its cosmic-historical evolution. Only a science that is spiritual can offer the human soul anything that can seem like a cosmic experience. Nowadays we really think only of earthly experiences. Cosmic experience leads us out to participation in the cosmos; and only by co-experiencing the cosmos in this way will we once more achieve a spiritualized instinct for the meaning of the seasons with which our organic life as well as our social life is interwoven—an instinct for the very different relation in which the earth stands to the cosmos while on its way from spring to summer, and again from summer through autumn into winter. We will learn to sense how differently life on earth flows along in the burgeoning spring than when the autumn brings the death of nature; we will feel the contrast between the awakening life in nature during spring and its sleeping state in the fall. In this way man will again be able to conform with the course of nature, celebrating festivals that have social significance, in the same way that the forces of nature, through his physical organization, make him one with his breathing and circulation. If we consider what is inside our skin we find that we live there in our breathing and in our circulation. What we are there we are as physical men; in respect of what goes on in us we belong to cosmic life. Outwardly we live as closely interwoven with outer nature as we do inwardly with our breathing and circulation.

And what is man really in respect of his consciousness? Well, he is really an earthworm—and worse: an earthworm for whom it never rains! In certain localities where there is a great deal of rain, it is so pleasant to see the worms coming out of the ground—we must careful not to tread on them, as will everyone be who loves animals. And then we reflect: Those poor little chaps are down there underground all the time and only come out when it rains; but if it does not rain, they have to stay below. Now, the materialist of today is just such an earthworm—but one for whom it never rains; for if we continue with the simile, the rain would consist of the radiant shining into him of spiritual enlightenment, otherwise he would always be crawling about down there where there is no light. Today humanity must overcome this earthworm nature; it must emerge, must get into the light, into the spiritual light of day. And the call for a Michael Festival is the call for the spiritual light of day.

That is what I wanted to point out to you before I can speak of the things that can inaugurate a Michael Festival as a festival of especial significance—significant socially as well.

The present lectures for members given in Dornach in June 1923 are based on the attempt by Rudolf Steiner to encourage the Anthroposophical Society to reconsider the real foundations of anthroposophy and the inner requirements for tackling the tasks of the age. After the First World War, the Society had increasingly splintered into a variety of external initiatives and practical projects. Although Rudolf Steiner had spoken warning words from 1921 onwards, and at the end of 1922 had called on leading members to make proposals for its reconsolidation, a real rethink did not take place until New Year's Eve 1922, when the destruction by fire of the first Goetheanum provided the catalyst. As a consequence, regional societies were founded in a number of countries in 1923. On 10 June, immediately preceding the first lecture in this volume, the General Meeting of the Anthroposophical Society in Switzerland decided, on the basis of a motion from the Society in Great Britain, to call a meeting of delegates from all countries for the end of July to decide the measures for the reconstruction of the Goetheanum. This international delegate meeting further decided to combine the individual regional societies into an International Anthroposophical Society at the Goetheanum at Christmas 1923. Its leadership was to be assumed by a General Secretary to be elected at that time, but shortly before Christmas Rudolf Steiner decided to take over the chairmanship himself.

Textual basis: These lectures were taken down in shorthand by Helene Finckh. Her own transcription of these notes forms the basis for this volume.

The first edition was published by Marie Steiner in 1931 with a Foreword by her. The second edition was undertaken by H.W. Zbinden. The third edition in 1981 included an expanded Contents and additional Notes.

Works by Rudolf Steiner which have not been translated and which have appeared as part of the Complete Edition (Gesamtausgabe = GA) are referred to in the Notes by their bibliographical number.