The Rudolf Steiner Archive

[ 1 ] My dear friends! At the end of this lecture I would like to explore the arrangement of the material which we want to consider in the time remaining available to us. Today I want to start by continuing what I had begun yesterday. This will make it easier to reach clarity quite quickly regarding the effects of the teaching when the necessary basics are there in the sense I have imagined them and added them to this. For these basics to be more solid, we need a little additional time.

[ 2 ] If we consider how to enter into the Gospels in the sense of working with the Gospel processes, then we first of all discover before our souls how in a most particular way the Gospels can be related to, and it is of course necessary, regarding this point, that everyone approaches them from a personal perspective. You then generally understand the content when such a perspective is asserted. For this reason, you may allow me to say something personal in today's lecture. I'm urged to do this because it is the best way for you to receive the following. [ 3 ] When I approach the Gospels, it often happens that I have quite a distinctive feeling that within the Gospels, as far as they can be understood, what has been thought and said about them—and you could even, I say this explicitly, however often you approach them—always encounter something new. You can never know enough about the Gospels. Learning about the Gospels is linked to something else; it is linked to the fact that the further you occupy yourself with them, the more your admiration grows for the depth of the content, for just that, I could call it the immeasurable, into which you can become immersed, which calls for the actual experience, that there is no end to this immersion into the depths, that this admiration increases greatly with every deepening of the Gospel involvement.

There are however difficulties along this path which come to the fore when some strides are made into the Gospel—I stress the words "into"—that make you stumble over the inherited content. For actual spiritual researchers this creates less of a disturbance, because such a person would place the primordial Gospel into, what one could nearly call, a wordless text, and that makes it easier not to stumble over the inherited content. Admiration as a basis for reading the Gospels, seems to me an indispensable element for individuals, as a foundation for their religious learning processes. I once more need to stress that it is not important to characterise religious life in general, but to supply a foundation for the teaching process, in any case for religious processes as such.

[ 4 ] This admiration you develop for the Gospels actually connects to everything, including details in the Gospels, and follows something else which will probably surprise you, but as I said, I'm speaking from a personal perspective; as a result of this admiration there is the feeling that you are never completely satisfied with just one of the Gospels, but you would only be satisfied with a combined harmony sounding through all the Gospels in a lively way. For instance a great deal of meaning can be found if you let the 13th chapter of Matthew's Gospel work on you and strive to enter into it as I've tried to indicate yesterday and want to continue with today; then again taking the parallel position, but now with Luke's Gospel, into your soul, where approximately the same situation is described, then you will have quite a changed impression of the experience. The impression becomes quite different; one arrives at quite another synopsis to one which one usually experiences, compared with an inner, lively synopsis.

[ 5 ] You see, when you have occupied yourself with such things for a long time, you have had all kinds of experiences in life, and these experiences could seem quite important in as far as having started as a youngster and entering into these teaching processes which you wanted, in the majority.

[ 6 ] I once encountered a man with a New Testament. For this New Testament he had acquired four differently coloured pencils and then he had with one pencil, I think it was the red one, underlined everything carefully which appeared as common content in all four Gospels. That meant, as he showed me, very little. He had taken St John's Gospel. There were four pencils; the other three he had applied to delete what only is contained in the Matthew Gospel, and then, what only was in Mark's Gospel and finally that which only appeared in the Gospel of Luke. In this way he had in his way created a strange analytical synopsis about which he was extraordinarily proud. I objected, saying such attempts were often made; we also know about it within German literature—it was an Englishman who held this achievement in front of me—where these attempts are made with corresponding places indicated next to one another in columns and blank intermediate spaces left where it can only be found in one of the Gospels. He was a priori convinced that his synopsis was the best.

[ 7 ] It is exactly the opposite way to what can be found with the choice of the spiritual route. Here the different Gospels' content doesn't fall apart in contradictions, but they are enclosed into the totality of the deed, together; the coming-into-admiration is an experience which has to be had, an experience which is resisted in the most imminent sense by our present spirit of the time. For the spiritual scientist, however, it turns out that what I cannot even ask you to accept is still there, it turns out that there is no other way, than that the content of truth must appear other than just by the harmony between the four Gospels. It would, even if one would create an external synopsis as in Tatian's sense, which are not contradictory within certain limits, it would not result in what is found in the four Gospels as a concrete harmony.

You need to allow all four to work on you and then wait to see what comes out of this, not by first prescribing what the unopposed abstract truth should be and then only look for all which you can eliminate which contradicts the abstract truth. The truth needs to be experienced, and the Gospels themselves are such written works in which truth can be experienced; however, you need to have patience in order to experience this truth in the Gospels. You can of course object and say, you will never actually be able to experience the truth within the Gospels. I have to agree with your point of view because I still never presume to believe that I have found the truth of the Gospels completely; by continuously making further progress I have the decisive feeling that remaining patient in waiting is the basis, because the certainty of truth does not diminish, but becomes increasingly bigger. You can calmly feel the truth as an ideal placed before you at an immeasurable distance yet with the awareness that you are on your way towards it. These are the things you need to place in the soul with Gospel reading, and shape in your heart, otherwise you would actually never be able to cope with the Gospels in a real way. Of course, you could ask: Should I do this?—It will be shown in the next few days, that yes, one should do this after all.

[ 8 ] Now I must say, it was quite an inner rejoicing for me when I came across something in the Gospels which someone else probably have found as well, but I came across it through spiritual research into the Gospels. I came across an image which really should be grasped with the eyes of the soul; an image of the three Wise Men or the Three Kings—kings were in those days initiates, inspired by wisdom—how the three Wise Men according to their knowledge discovered in the stars, clearly saw the starry script in the heaven leading them to the Star of Christ, and they came to worship Christ. They actually saw that Christ had to come, according to the prophecy in the stars. For those who know out of scientific foundations what is called star wisdom, can actually only honour this image in the right sense, because they would know that star wisdom is in the most imminent sense different from what we call astronomy today.

What we call astronomy today is mathematical and, at most, of a physical nature. If we talk about astronomy today, which is a science of calculations, and we talk of astrophysics, which is a mechanical science, also when we as religious individuals come from a different basis to our feeling towards the cosmos, we speak out of our time spirit and feel and think within it. However, prophetically predictive star wisdom of the Tree Wise Men is something quite different.

Star wisdom was at that time not taken like earth wisdom. Star wisdom was called something which could not be calculated purely by mathematics or physics, it was regarded as something that must be read like a scripture which had to be learned. The starting point was the twelve fixed signs of the zodiac, and then to look what changes the planets experienced in their positions—seven were accepted, as you know—in relation to the fixed signs of the zodiac. These curved movements were taken up by man; just as we read letters, so man saw signs in the curves, signs giving through the planetary positions in the zodiac, and with their own observations of the stars, to each was added a plane. These planes were differentiated according to how man experienced the world-all from the physical point of view: (draws on blackboard) north, south, east, west, with which you could intensively think about the depth of the dimensions, with nothing added, but everything that was found in the dimensional depth, projected on this plane. By looking at these fourfold differentiated planes as the table on which you read what is shown in the starry worlds as revealed, resulted in a feeling as if you read in the cosmos, and there were specific tasks, which one attains through this reading of the cosmos.

One such task was that you said: Shift yourself particularly into seeing, into your inner seeing and understand how you feel yourself within it, and by understanding yourself in this inner positioning, you now follow the moon's course, follow therefore what can be placed here (demonstrates on blackboard), and you will understand as earthy man, the secrets of Saturn.

I initially just want to indicate how such things came about. These were once lively human occupations and through this reading in the heavens a certain amount of knowledge was gathered. Today's astronomy and astrophysics by comparison appear as someone describing the letters, but in the astronomy under consideration here, I'm not even talking about the letters but about reading the text. That's the difference. With this I wanted to characterise how wisdom was created for humanity from which the wise men rose up out of the Orient in search of Christ: this wisdom directed them to the Christ.

[IMAGE REMOVED FROM PREVIEW]

[ 9 ] My dear friends, what has actually arisen in our souls with this? What is placed before our souls is that the highest wisdom which could, at that time, be reached in the world, was leading towards the Mystery of Golgotha, the highest wisdom. To a certain extent in this lies the thought of the proclamation: May you obtain the highest wisdom; the highest wisdom which can be gained from reading the stars, proclaiming the Mystery of Golgotha to you. [ 10 ] This image appears in the Matthew Gospel when you are in the position to fully engage in the Matthew Gospel, in its own time epoch. This experience forms itself in such a way that it really turns into admiration for the depictions of the Matthew Gospel.

[ 11 ] Now you leave this image for a moment. Going on to Luke's Gospel you find the verse of the shepherds in the fields. In contrast to the Three Wise Men from the Orient, who have the highest knowledge, you are taken to the simple-minded shepherds in the fields, who know nothing about knowledge, who can't for a moment sense the knowledge possessed by the three Wise Men from the Orient. The shepherds, through the natural relationship they have with their consciousness, only have an inner experience in which the announcement is given: The Divine is revealed in the Heights, so that peace may come to all mankind—only out of their uncomplicated, simple-minded experience this manifests as an image, not a mere dream image, but a picture of an imagination of a higher reality, a higher actuality. We are led to the hearts of these shepherds, who out of this human simplicity, in the absence of all knowledge, come to the decision to go and worship the Child.

Let's now place these two side by side. We don't look at them as something about who said this or who said that, but we place them side by side as the complimentary experience towards the complete truth. What do we get then? We have the direct, enlivened conviction: The Mystery of Golgotha has appeared in such a way that it is revealed to the highest of knowledge of that time and the most simple-minded hearts, if they are open to it in a selfless way. On the one hand, hardly anything can be seen with greater illumination and on the other hand experienced with greater depth in the soul, than the feelings in the Mystery of Golgotha.

[ 12 ] You have to have the boldest of modern intellectualist minds towards experiences, well founded in present knowledge and not only in an outer content of old wisdom, but in the soul constitution of the old wise ones, if you want to behave like modern science behaves towards these things. Just as deeply as the cosmic reading resides within the starry worlds, so deeply are the simple-minded shepherds in the fields certain of the strong validity of the announcement. Today, mankind no longer knows how the soul constitution has changed in the course of time, humanity doesn't know how, what can be read in the outer knowledge of the stars, can be experienced inwardly in the human soul as it was experienced in olden times, how astral truths were heart-felt experiences, and how we as human beings, in order to gain our freedom, were led out of these stages of consciousness, and after gaining our conscious freedom, we can again return to this earlier stage. My dear friends, we must be able to acquire this selfish feeling. To achieve our freedom, we must go back so far, let's say from 20 December to 6th or 7th January just as abstractly as people with our souls, as we do, for example, when we (abstractly) experience Easter time. Let me express this particularly clearly—as I've said, these things even take root in life's experiences—I once attended a small gathering where the discussion was about a reformed calendar, a reformed calendar to be developed from modern needs. A modern astronomer who was highly regarded in the astronomic scholarly community, was also present. He obviously was an expert witness and pleaded for the uniformity in the Easter festival being determined as always being on the first Sunday of April, that it would be at least purely outwardly, abstractly, fixed. He had no understanding at all that mankind had to look at the alternating relationship between the sun and moon in order to determine the Easter festival. To speak like this in such a gathering would of course have been complete foolishness. We are so far away from our inner religious experience of what current humanity can understand of the cosmos, which, just when it's at the highest point of its particular chapter of scholarship, they see it only as normal for mankind.

Among the reasons given at the time to determine the Easter festival, there was also introduced the disorder which had to be put into the annual accounting records, when the variable time of Easter had to be placed into these books, they no longer preserve anything other from the old religion than inserting the words "With God" on the first page. This was recorded in the accounting records. I ask you to please go and look for yourselves, how much of this expression is observed in the pages that follow.

[ 13 ] You need to understand such things thoroughly, as expressions of the spirit of the time. If you don't grasp the spirit of the time even into the details, how will you then sense the actual impulse for religious renewal? You have to be able to say to yourself with certain seriousness that this "with God" should prove true on the pages of the General Ledger and Cash Book or Journal. Just imagine what power is needed to encounter the forces active in today's social life, to really bring religion into life. This has to be sensed constantly in the background, or otherwise the drive to religious renewal is not serious enough, as it should be today. So, a feeling must develop for change in the soul constitution. You must understand that in olden times the soul constitution was such that when the earth was frozen and the stars appeared in its extraordinary aura in the second half of December, inner mankind was so contracted that they came to visions which allowed them to inwardly experience what in reality was outwardly read in the stars by the exploring astrologers.

From the same source did the poor shepherds on the fields and the astrologers (for that was they were, the Wise Men) come to worship the Christ infant. They came from different sides to the same place. The ones from the periphery of the world-all, the others from the centre of the heart of mankind, and they discovered the same. We must learn while doing one thing or another, to also really find the same, we must, particularly as religious teachers do this, so that our words gather content, content of such a kind as the content in the words the Tree Wise Men brought from the Orient.

In the same way as the shepherds went forth in the fields, we must go, because only then will words become as powerful as they need to be. We need content for our words, and we need power in words. We attain such content for our words when we deepen ourselves in something like the Matthew Gospel; and we attain the power when we deepen ourselves in something like the Luke Gospel. These two Gospels—we will still come back to the others—stand to a great extent as complimentary opposite each other. It is what anyone can give and taken into their being, just as if we break through what is given as religious teaching content coming from of the depth of the human soul.

[ 14 ] So you see, we can only really speak in this way through Anthroposophy. Just try for once if you can find the possibility somewhere, to speak in this way. Where you will find it, Anthroposophy is actually subliminally present; it doesn't always have to be called dogmatic, it is not meant that way.

[ 15 ] Now, as soon as we approach such feeling and experiences as we find in the 13th chapter of the Matthew Gospel, my dear friends, then first of all we will find—by just taking the words, as they are expressed—that their experienced content is not the same as what we so easily have in the awareness of our time—we discover first of all an elevated admiration for the entire composition of the 13th chapter of the Matthew Gospel. The entire composition can only leave one filled with admiration.

First of all, we have the parable of the sower. After this parable we have three parables, from the sowing of the herbs and the weeds which should grow until the harvest, we have the mustard seed parable and the parable of the sourdough. Between these parables we have certain instruction of the disciples who should listen differently compared to how other people listen. Then come the dismissal of the people and more parables which are addressed to the disciples only. During the course of the chapters we are led through parables spoken to the people, and to instructions given to the disciples regarding the parables which had been given to the people. Then follows the disciples being taken into, I'd like to call it, the secrecy of the parables which only the disciples share, followed by the question: Have you understood the parables?—and the answer: Yes, Lord.—

This is a wonderful composition and it becomes even more admirable when we go into details. First of all, we simply have the parable of the sower. After introductory words having been said, we are told what the sower sows; that birds also eat the sown seeds, some seeds fall on stony ground where they can only have weak roots and get too little inner strength, others fall on good earth. This is clearly put to us; and after this has been given, the next parable already starts with the words: "The Kingdom of Heaven is like ..." The parables that follow and that are also spoken to the people, begins with "The Kingdom of Heaven is like ..." The people are therefore thoroughly prepared, by first having the facts established and then they are softly led to what is said as facts, facts aimed at the nature of the kingdoms of heaven. That's all the people will be told, then they will be released.

The following parables are taught to the disciples: the parable of the treasure in the field, the parable of the precious pearl, the parable of the fish caught in the net from which many are thrown out, and the good ones gathered for nourishment. These parables are only spoken about to the disciples, and they are asked whether they have understood. They answer with the word "Yes," which in the context of the Gospel would mean the same if today we could acquire the right feeling for it, and say: Yes, Amen.—In this the wonderful composition lies, which does not have to be looked for because it comes across in a natural way.

[ 16 ] Sceptics may well say: this layout means nothing, as it is put down.—However, my dear friends, if you let yourself live into the Gospels, you will not be able to do anything other than experience these things; and it will have its reasons why we must experience them so, as to live into the wonderful composition, in order to really notice all the details, the Gospels have to reveal. Here you have a wonderful composition.

[ 17 ] Let's try and enter into this wonderful composition. Let's go to the three parables only told to the disciples about heaven. According to the total sense in which the 13th chapter of Matthew's Gospel is expressed, out of the spirit of Matthew's Gospel of Christ Jesus, this is not said to the people. Listen carefully what I emphasize: in the spirit of the Matthew Gospel this would not be told to the people. Try to remember exactly what is said in these parables which are only told to the disciples. Firstly, there's the parable about the treasure in the field, discovered by a man who then sells all he has in order to buy the field with the treasure in it, so he may own it. Actually, it comes down to this, that he sells everything in order to acquire this treasure; that he gives up everything so that he may have the treasure. This relationship of Jesus to his disciples may not be expressed to the people. Why? Because it contains a certain danger; that of becoming egotistic, the danger of reward-ethics. One could not, without damaging the people, without further ado speak about egoism. Egoism is addressed when one urges good deeds with reference to the reward of the Eternal. Reward ethic, which fundamentally is still present to a marked degree in the Old Testament, this reward ethic is rejected by Christ Jesus. That is why he speaks about this parable—for which the unprepared would look for as reward—only to those who had already progressed far enough that there would no longer be a danger for this parable to indicate its egotistic meaning. The disciples who through their communal life with Christ Jesus had gone beyond egoism, to them this could be said as it is in this parable, to them the heavenly realms could be compared with a treasure. In the disciples the urge for selfishness was not agitated. To the people in this sense of the Matthew Gospel it could not be said, just as little as what follows, which is structured accordingly with the parable of the merchant who sells everything in order to acquire the Heavenly realm. Because Christ Jesus knows he may speak to his disciples in this way, he can speak to them about the last, the most dangerous parable. It is the parable which must have a terrible effect on unprepared people, the parable of everything which is in offensive, evil or sinful, will finally be burnt in the furnace of fire, and only the good be gathered for Heaven. This can only be tolerated by minds which have learnt to be un-egoistic; otherwise it would anger their minds regarding such a parable.

What is it actually, that should be avoided with such an instruction, which Christ Jesus gives his disciples? Becoming angry should be avoided, that people should become angry with the way of the world and about being human. The entire 13th chapter of the Matthew Gospel is an instruction to make people patient regarding their destiny; for this reason, it can only be revealed at the very end, as to what will happen at the end of the world. So these final parables are the ones which could only be spoken to the disciples in secrecy because in they were—whatever the Christ Jesus may also say, as the most terrible thing, at this moment, in this immediate present—to be found in unselfishness. For this reason, they could say: Yes, Amen.

[ 18 ] After we have tried to have an experience of these particular parables addressed only to the disciples, we can go back to the others. A person can only be prepared for a selfish notion of something if he approaches something which exists outside of him in nature, without agitation of his judgement. If a person dwells on the contemplation of the four processes of the seeds—if a person doesn't think of anything other than: the seeds which fall on to the ground are eaten by the birds, the seeds that fall on stony ground, fall under the thorns, and some on good ground—by simply spending time with these observations, one can actually not be engaged with oneself: one is drawn into selfless observation. After one has, in this way, presented the outside world to the usually selfishly dominated mind, then only can something happen. What is it that can happen?

[ 19 ] Now you see, here we again come to an important detail of the 13th Matthew Gospel chapter. I can do nothing towards someone finding this examination of details as perhaps pedantic; for me it is not pedantic, it is certainly a reality. From out of the time consciousness of the epoch of the Mystery of Golgotha important differences are made between ears, errors in hearing, and eyes which are slumbering, sleeping and not awake. The explanation is given that the evolution of mankind should be discovered through the inaccurate hearing and that the eyes should be awakened.

[ 20 ] You see, this leads us to, as at that time—which we know about from other anthroposophic foundations—a clear differentiation made between the organisation of hearing and the organisation of seeing. People in the present day clearly know nothing about this. They don't know for example, that the total organisation which stream out from the rhythmic, goes up into the head organisation, and encircles an inner organisational harmony between hearing and speech. Hearing and speech belong together. Hearing and speech is to a certain extent combined in a single organ complex, which today's physiology doesn't list. When I show you my wooden sculpture group you will be able to use this practically demonstrated physiology—but which it doesn't want to be—to see how it appears these days, out of anthroposophic foundations, that they are a unit: breathing, speaking and hearing. These three are also present in seeing. Take this for example (writes on blackboard):

• Breathing
• Speaking
• Hearing

[ 21 ] I could also have written: speaking, breathing hearing—the sequence is unimportant. Take these three as the members of a single deed. The three members are also present in seeing. Also in seeing it is there on the one hand, something driven through breathing into the brain, the breathing process participates in seeing. All this is so quietly indicated in the human organization that we are able to say: This here (note on blackboard: breathing) is completely atrophied in human consciousness; what we are still able to observe, when we speak, and thus look at our breathing, we don't notice in the visual act; it is completely atrophied. (Beside the word Breathing he writes on the blackboard):

—completely atrophied

[ 22 ] With the act of seeing there is also something half atrophied that links to hearing. (Beside the word Hearing he writes on the blackboard):

—half atrophied

[ 23 ] That is partially atrophied, it remains quite in the shadows of the subconscious. The only thing which is expressed in seeing, corresponds to speaking. (Beside the word Speaking he writes on the blackboard):

—developed

[ 24 ] In conjuring up the images around us through our eyes, we speak etherically. However, the other two members which otherwise clearly diverge, which diverge while listening and speaking, are hardly present with seeing, but atrophied; here mere formation of the image overwhelms us. [ 25 ] Because this connection is not perceived, today's tricky physiological foundation lies in epistemology. All epistemological theories, or at least many of them, start from the physiological foundation of observation, which are equally described for all the senses; they actually have no meaning other than an act of seeing. What you can find in the physiological foundation only really fits the act of seeing and is therefore unclear, because people can't see that some things are atrophied. One could say that these physiological views, which dominate there in relation the sensory physiology, are the most dreadful, able to depress the human mind: one is forever being bothered with things said about the senses in general while each sense must be treated concretely, individually. In many cases it is so that a sensory unit theory is taken as a basis.

[ 26 ] Such a science as we have developed in Anthroposophy was of course not available at the time of the Mystery of Golgotha. How we can discover the truths about things today essentially depends on our admiration for the Gospel content. Today there's been talk that one must apply great efforts to reach into spiritual research, and that we must regard seeing differently to listening. With listening one must say: People can actually only hear in error because listening is fully developed as a single act. We also have ears that are open during sleep; we have no wilful influence on our auditory images. Our 'I' doesn't quite flow into them and form what is heard, but only in such a way that it can penetrate them with erroneous judgements. Hearing can become incorrect. Seeing has caused hearing to become half atrophied. Seeing has only developed what corresponds to it in speech. Added to this one must be awake, the eyes must be awakened just as people need to learn to speak.

[ 27 ] Without it being explicit knowledge in the time of the Mystery of Golgotha, it would have been simply correctly spoken and understood out of the inner soul constitution of the people. I'm not saying something like the Christ having learnt Anthroposophy—that sounds very amusing—or to those he had spoken, had learnt about Anthroposophy. He spoke in such a way because he was aware how the other, by listening, would have understood. Yet also there he had to speak in such a way, as one spoke at that time, regarding seeing, and regarding hearing, from out of the most inner soul constitution. Because of me you use the expression "out of the subconscious" which is a term often misused today in an inconvenient way for these things. In order to have this understood in the right way, you can also understand the third which is also contained in the Matthew Gospel: to understand it with a person's whole being; his concentration, understanding through the heart. Understanding with your whole being is quite a different kind of understanding; one must speak to the heart of the person if you want to explain the parables. You can't speak in a different way to the heart if it is not functioning in such a way that the eyes are made to see in the right way, the ears to hear in a right way. This is how you have to distinguish: you must awaken the ability to see and make the ears hear in the right way. The ears don't need to be awakened, they only need to hear correctly.

[ 28 ] In the total style of the 13th Matthew Gospel one's first attention is directed to the full human being; to the focus of the whole human being in his heart, perceiving through his senses, if he is to approach the interpretation of the parables. In the following way Christ Jesus makes it understandable to his disciples: after he has gone through from quite an objective observation given in the parable of the sower, he can no present further active parables and allow these to lead towards the functions of the heavenly realms. First, we have the parable of the plants and the weeds which point out that the good seeds could not flourish, without evil next to it. Then again one could say this is being expressed in a wonderful, quite scientific knowledge, because we know in a certain sense that plants can be damaged if the weeds are taken out in the wrong way. Likewise, we would harm mankind if we were to eradicate sin, for example, by not leading sinful men spiritually to the righteous, but by eradicating them before "the harvest," that is, before the end of the earth. This is approachable to people; what works in plants or in weeds, can be placed before their souls. It can be taken further, placed there objectively, how the world is spread out in the wide-open spaces, and how to carry what comes from the world, to the heavenly kingdom. The kingdom of heaven is the mustard seed, which is small compared with other seeds, then again it becomes a bigger tree compared with other plants.

This too, has to be pointed out to people, how it needs to be seen that the sprout is less visible to the eye than the grown-up plant, the heavenly less obvious than the worldly. Then awareness is drawn to how the kingdom of heaven works like sourdough, but all permeating, also working—at that time this imagination was far more obvious—as something spiritual. At that time this imagination could be uttered without introduction: Look at the sourdough as it is taken by the woman who leavens the bread with it; look at the bread which it spiritualises, behold the kingdom of heaven as it spiritualizes the world. You could not say to the people: Sell everything! The people had to behold what is indicated here, otherwise if you said: Sell everything!—in their selfishness they would really sell the whole world in order to buys something which is in the heavenly realm.

[ 29 ] So we see in the 13th chapter of the Matthew Gospel the construction and composition of the truth because the truth is not simply stated as an abstraction, but the activity of truth consciously works from one person to another, that one needs to feel all the time, how one should speak. This is not the teaching of a hierarchy, this is simply the result of what becomes necessary through reality. It is in fact necessary, my dear friends, to speak to you in a different way because you want to become pastoral workers, than I would have spoken to non-pastoral workers, who are only believers. This content of the truth we find in the 13th chapter of the Matthew Gospel comes to us as a direct life experience which we can have in our time, which calls such a strong feeling within us, that it actually has something of a religious character.

[ 30 ] You see, for those who have the sense that a way must be found to the truth, the truth must turn into such an inner component that it exists among people and that people can experience the truth—they would feel that university education, as it lives in writing books, is actually something hostile. Today something exists in our writing of books; when we write a book, we don't really feel like a human being among other human beings, for it is conceived as an abstraction; while writing the book it is without regarding who would be acquiring the book. This even produces the desire particularly when spiritual supersensible things are spoken about, for things that can stand alone in a book, and that, because it is ignorant, can only give something very deficient to unknown crowds of people, also again jointly experience the truth with the people in the manner and way these people are prepared for truth, while much is given in the preparation of the truth and less to the ignorant formulation of the truth content. This gives one a clear and strong experience of what I yesterday called the vital content of the Gospels. The vital content of the Gospels must also not be understood abstractly, as many do today. People do not believe, when they as religious teachers allow their words to a certain extent to flow together, that words are permeated with feelings; they firmly insist that in what one calls sacramental, they believe they should find something flowing forth out of the abstraction.

[ 31 ] This is not the essential thing; the essential is the sense of feeling oneself a person among people, by experiencing truth with other people. This is after all Christian. For this reason, it is necessary to believe in Christian community building, not only Christian proclamation. It is very necessary to believe that everything must necessarily flow towards real community building: this means not merely thinking about what others are saying, but to communally feel and act together. In community building the foundation must be for the community feeling communally, and act communally. It must be a real soul-spiritual organism built by the community. We will talk about this further.

The following list was given for the material to be discussed:

1. Preliminary conditions
2. Foundation of teaching activity
3. The way to experiencing the truth
4. The essence of the breviary, the sermon
5. Building the ritual
6. The treatment of the Community.

Today, one often hears it said that the materialism of the second half of the nineteenth century has been overcome by newer schools of thought. They point out how many thinkers are again assuming an independent principle of life, whereas in the high tide of materialism belief prevailed that all life is only a complicated formation of those forces that work in inanimate nature. And similar things are cited to show that human thinking is turning to spiritual contemplation.

Such thoughts are often put forward precisely by those who describe the anthroposophical view as unacceptable. They cloak their aversion to it in the assertion that the justified movement towards the spiritual can be achieved without the turn that is sought through anthroposophy. What is the need for this, it is said, since materialism is only the legacy of a certain naturalistic radicalism, which is wreaking havoc among lay people, while it has been overcome for scientifically minded people.

It must be asserted in response to this claim that it is precisely this claim that fails to recognize the contemporary historical significance of materialism. And it is entirely possible for an anthroposophical consideration to appreciate this. It sees in materialism the one-sided transformation of a school of thought that is justified in its own field into a worldview. But it must admit the fruitfulness of the materialistic interpretation of certain phenomena based on its insights. And it does justice to an independent understanding of the spiritual by [...]

Now that we are together again after a rather lengthy summer interval, a few words may be said about what has been happening in our Movement meanwhile, particularly about activities which have by no means been without significance for our work in Middle Europe. You know that from the time we were last together here before the summer interval, preparations were in train for the meeting at Munich, which generally begins with a dramatic performance produced in a form appropriate to the spirit of our Movement. During the last few years we have been able to develop this dramatic work. We began, first of all, by having one such performance before a Course of Lectures in Munich, last year we were able to give two performances, and this year we have been able to attempt three.¹ These performances are always, of course, a somewhat hazardous enterprise, but thanks to the ready self-sacrifice of those who helped with their production, we really have succeeded in making a beginning—the beginning of something which, as it develops, will be a very important impulse in anthroposophical life when we ourselves shall no longer be able to be present in the physical body. But things of this kind—which extend far beyond the narrow limits of personal activity—must have a beginning somewhere, and those who participate in them must realise—in order that they may have the due humility and strength—that they are nothing more than a beginning. These performances, combined as they always are with a Course of Lectures, bring together not only members of our own section but also many friends of the Movement who now come to Munich from all over Europe. Those who try to understand the outer and the inner aspects of these activities may have been particularly struck, this year, by two things. The first is the way in which we are striving to carry the impulse of Anthroposophy, to begin with, into Art. Our aim, of course, is that the spiritual life shall be carried into every branch and sphere of existence. The reason why it seems so important to bring this spiritual life into Art is that Spiritual Science must not remain abstract theory or teaching, but must be made part of actual life, and take practical effect there. It was strikingly evident in these Munich performances that it is not the aim of Spiritual Science to achieve this by external subtlety or cleverness, but that its very life can pour vigour into that of Art. This was proved by the whole-heartedness and growing understanding with which Anthroposophists who were present in Munich threw themselves into the work. It is also evident from the fact that in the year 1909 we gave one dramatic performance, two last year, and this year—in spite of great difficulties—we were able to prepare three performances. If you study deeply enough, a work like The Soul's Probation will indicate to you that occult observations, just as those of external life, can be presented in artistic form. If it were a matter of speaking about the essence of these things, I should have a very great deal to say.

What is particularly striking in these Munich gatherings is the steady increase in the number of those who throng to the meetings, with the result that we are becoming acutely conscious of the lack of space, not only for the performances but also for the lectures. During the Lecture-Course, this lack of space was such that the heat of the hall caused great discomfort to the listeners. The obvious answer would be to take a larger hall. But there is a difficulty there too. As you all know, Spiritual Science calls for a certain intimacy. It would be highly inappropriate to produce one of the old Greek dramas in a circus-stadium. (According to reliable reports, this has been done recently, although nothing but an entire absence of understanding for Art could win for it any general approval or encouragement. One cannot help being astounded that such a thing has been thought possible ... but, after all, it is not to be wondered at when we realise how greatly our age lacks true feeling for Art.) Inappropriate as it would be to produce an old Greek Drama in a circus-stadium—(I do not mean in an actual circus, of course) such premises would be equally inappropriate for Spiritual Science. Ancient Greek theatre might be suitable, but not a vast stadium. I must confess that the size of the Architectenhaus in Berlin seems to me to be the maximum, and instead of taking a still larger hall I would much prefer to give a lecture twice over in the Architectenhaus than once in a still larger hall. These things are so connected with the innermost character of Spiritual Science that they may not be understood today, but it will be different when Spiritual Science finds its way into the many domains and spheres of life.

Now in connection with our activities in Munich ... if through what can be done in one hall, anything worthy of Anthroposophy is to be achieved ... we have, come, inevitably, to the conclusion that we must create our own premises and surroundings. This has led to the idea of erecting a building in Munich which would enable us to have a hall of our own, adequate for the needs of the Gatherings there. The near future will show whether such a project will meet with success. For this much is certain: if we do find the way clear to erect a building in Munich, it must be done soon; otherwise the finest results of our work will be lost, precisely because during the next few years it will be possible to carry on our work adequately, provided only we have the space. That something is really achieved by building our own premises—this we have seen, not only in various small beginnings, but now again in Stuttgart, where the Group has built the first house for Anthroposophy existing in Middle Europe. Those who were present at its Opening will have been amply convinced of what it means to have premises that are dedicated to anthroposophical work, and how completely different it is to go into such a room, compared with other rooms—quite apart from the details of which I spoke at the Opening, in connection with the significance of colour, the shaping of the space, and so on, for the cultivation of spiritual knowledge.

Many ears, hearts and souls are open to receive the deepening for which we are striving in Anthroposophy, and there will be many, many more. We have seen, too—indeed it is constantly forced upon us—how eager people are to acquire knowledge of the spiritual world by an easy path. I believe that as the necessity for a deepening of thought and feeling, a widening of knowledge in the different domains of life, and in the occult life too, is brought home in Course after Course of Lectures, many who have worked with us will already have discovered that in our stream of spiritual life, things are not made too easy. When we think of all the literature that has accumulated through the years—and I am sometimes appalled at the number of Lecture Courses and publications piled on our book tables—literature with which every sincere member desires to make himself intimately acquainted, or at any rate must study to some extent ... when we think about this, we may truly say that we do not make it easy for anybody to reach the spiritual world. And yet as the years go by, it is more and more evident that ears and hearts and souls of human beings are open, whenever we have been able to approach them. Although for strange reasons into which we will not enter now, the Congress of the European Sections of the Theosophical Society in Genoa fell through, our own activities did not cease on that account. When the Congress was abandoned (its cancellation was announced only at the last minute and we will speak of the reasons later on), some people might have thought that we could still have held meetings, but it became evident at once that the time must be put to a different use. And so during the days that had been fixed for the Genoa Congress, lectures² were given in Lugano, Locarno, Milan, Neuchâtel and Berne. We were able, therefore, to work during this time in places which it would have been difficult to visit in the near future. In Neuchâtel a Group was founded, desiring to adopt the name of a great spiritual Individuality, Christian Rosenkreutz, of whom the members were eager to hear more intimate details. (I will shortly give a lecture on this subject here too.) When it is remembered that in order to speak about Christian Rosenkreutz at all, in order to understand this mysterious Individuality, all the occult truths gathered in the course of many years are required and that was a real longing for a more intimate knowledge, then it is clear that understanding of Spiritual Science has been deepened, although it has not been made easy for those who are working with us. And yet, on the other hand, how easy it is made, in reality, for those who sincerely strive for this deepening—how easy it is made! It may be said without boasting that it is made easy for them.

Think, for example, about the following. I have said repeatedly that, in our Movement, the basis of anthroposophical life must be this occult ideal: There is in reality only one true form of occultism. To distinguish between an “Eastern” and a “Western” occultism would make as much sense as to distinguish between Eastern and Western mathematics. But on account of intrinsic characteristics, one kind of problem falls more readily into the sphere of occultism in the East and another into that of occultism in the West. Everything that relates to the great Appearance of which we have been speaking for years as the Appearance of Christ, is the result of the occult investigations pursued during recent centuries in the European esoteric schools, the European centres of occultism. All that has been said concerning the Individuality known to us as “Jesus of Nazareth,” concerning the two Jesus boys, the descent of Christ into the body of Jesus of Nazareth at the time of the Baptism by John in Jordan, concerning the Mystery of Golgotha and now recently, in Carlsruhe, concerning the Mystery of the Resurrection³—all these are truths which could not have been given out today were it not for the occult investigations which have continued in the West from the twelfth century down to the present time. Christianity cannot be understood without knowledge of these truths. Nobody—however great a theologian he may be—can understand Christianity unless he understands the Resurrection, for example. Those who speak like the theologians of today simply cannot understand Christianity—for what can they make of the words of St. Paul: “If Christ be not risen, then is our preaching vain, and your faith also is vain”? In short, where there is no understanding of the Resurrection, there can be no understanding of Christianity! On the other hand it must also be remembered that the intellect as such, whether directed to Spiritual or to Natural Science, is incapable of approaching subjects like the Resurrection. A modern thinker will say that he must abandon the whole structure of his thought if he is really to believe in the Resurrection and what is described in the Gospel of St. John. Many people have realised and said as much. It is therefore necessary for light to be shed on these things by occultism in the West. So far as can be known from outside, the trend of occultism pursued in the East does not cover these particular truths, which are connected with the Mysteries of the West, with the Mysteries of Christianity. And why? Over in Asia, with the exception of regions in and around Asia Minor, men are not, and have not been, interested in Christ. They do not feel the need to ask about Him, nor have they done so for hundreds and thousands of years. In India and in Thibet, wonderful occult teachings exist about the Buddha and the Bodhisattvas, but nobody has been particularly interested in occult research concerning the Being of Christ. The Oriental school of Theosophy cannot, therefore, be expected to have any real knowledge of the Christ.

You all know of the tremendous service rendered by H. P. Blavatsky to the Theosophical Movement when it first came into being. Did the greatness of her achievement consist in formulating the three “Principles” of the Theosophical Society which are still printed on our forms of application for membership? It certainly did not lie in the statement that there must be a society for the cultivation of Universal Brotherhood! There are many such societies and every normal, thinking person will approve of the cultivation of Universal Brotherhood. The greatness of H. P. Blavatsky's work lay in the fact that,through her, an untold number of occult truths found their way into the world. Anyone who studies Isis Unveiled and then The Secret Doctrine which appeared years later, will realise that in spite of everything that can be said against these works, they do, nevertheless, contain countless truths, truths of which, until then, nobody except those who had experienced Initiation, had any inkling. Although Madame Blavatsky had an illogical, disorderly mind, although her own speculations are placed, inappropriately, side by side with communications from the Masters (to go into this now would lead too far)—although she was passionate and impetuous and often said things she should not have said (for it is not legitimate in occultism to speak so passionately and illogically)—although it might be considered advisable to get some system and logical sequence into Isis Unveiled, or to eliminate five-sixths of The Secret Doctrine and re-edit the remaining sixth ... yet in the theosophical life we must look at the positive side and say that a great and powerful impulse was there brought into the occult life.

The truth of these matters is that when H.P. Blavatsky wrote Isis Unveiled, she was under a kind of Rosicrucian inspiration. Isis Unveiled contains great Rosicrucian truths—even the shortcomings of Rosicrucianism are included. Everything of real importance in the book is Rosicrucian, I said: “even the shortcomings of Rosicrucianism”—because insight into the truths of reincarnation and karma, for instance, was not possible in the old Rosicrucianism of the thirteenth, fourteenth and fifteenth centuries. It was only later on that they could be recognised in the West. In Isis Unveiled, Madame Blavatsky gave nothing that even approximates to an adequate explanation of reincarnation and karma; in short, she took over all the shortcomings of Rosicrucianism. Then it came about that through circumstances to describe which would lead too far, Madame Blavatsky fell away from the Rosicrucian influences and was enticed into an Oriental form of Theosophy.⁴ The outcome of this was The Secret Doctrine which in regard to everything that is not connected with Christianity contains great truths, but the greatest nonsense in regard to Christianity. Concerning the various religions and system of thought in the world—with the exception of Judaism and Christianity—The Secret Doctrine is very useful, but nothing the book says about Judaism and Christianity is of the slightest value, because H. P. Blavatsky had entered a sphere in which the truths in these two religions had not been cultivated. The whole direction subsequently taken by the Theosophical Movement is connected with this. The Theosophical Movement proved incapable of any real understanding of Christianity. Let me make it clear, by an example that is important for us, how the Theosophical Movement has failed in this respect.

In Oriental occultism—apart from its very highest Initiates who do not speak otherwise than we—the loftiest Individuality is that of the Bodhisattva. One such Bodhisattva was the Individuality who, about five hundred years before our era, rose to the next rank, which again is understood in Orientalism. In his twenty-ninth year, the Bodhisattva who had been born as the son of King Suddhodana became the Buddha. The attainment of Buddhahood, as everyone conversant with Buddhism understands, means that the Being in question, after the physical life during which he has become Buddha, can never again appear on the earth. When the Bodhisattva becomes Buddha he no longer returns to the Earth in an ordinary body, nor is he subject to the laws of reincarnation. But he has a “successor.” When the Bodhisattva received Enlightenment and rose to Buddhahood, he “nominated” a successor to become Bodhisattva. This next Bodhisattva will be born as a human being, a human being towering above others, until he himself ascends to the rank of Buddha. It is known to every true disciple of Orientalism that exactly five thousand years after the Enlightenment of Gautama Buddha under the Bodhi Tree, the Bodhisattva succeeding him will attain to Buddhahood, and will appear as Maitreya Buddha—in three thousand years' time from now. Up to then a Bodhisattva will live in manifold incarnations yet to come; he will appear again and again on the Earth, but will not rise to the rank of Buddha for another three thousand years—and then he will be a great Teacher on the Earth.

This is the highest Individuality recognised by Oriental occultism. Because Madame Blavatsky had been captured, as it were, by the Oriental trend of occultism, such understanding of these things as might have been attained, was limited by Eastern conceptions. At the same time, also, there was the desire to bring to Europeans further light on Christianity; but no real understanding of Christianity was possible by means of Eastern teachings—for they lead only to the Individualities of the Bodhisattva and the Buddha. The consequence of this was that even those who were endowed with clairvoyance could only perceive the Individuality of a Bodhisattva. A Bodhisattva was, however, incarnated in Jeschu ben Pandira, who lived 105 years before our era. He was closely connected with the Essenes and had pupils, among them one who was afterwards responsible for the Gospel of St. Matthew. A Bodhisattva-Individuality, the successor of Gautama Buddha, was incarnated in Jeschu ben Pandira, of whom Oriental Theosophy speaks. And to clairvoyant vision it seemed as though nothing of particular importance happened 105 years after Jeschu ben Pandira had lived. Think of H. P. Blavatsky. She directed her occult gaze to the time when Jeschu ben Pandira was living and saw that a great Bodhisattva-Individuality was incarnated in him. But because her entanglement in an Oriental trend of Theosophy had limited her powers of vision, she was incapable of seeing that 105 years afterwards, the Christ had come. Of Christ she knew only what was said in the West, and from this she conceived the notion that no “Christ” ever lived, that it was all make-believe; but that 105 years before our era there had lived a certain Jeschu ben Pandira, who was stoned and then hanged on a tree—who was not, therefore, crucified. Jeschu ben Pandira was now described as if he had been Jesus of Nazareth. This is a complete confusion. Concerning the real Jesus of Nazareth who was the Bearer of the Christ, nothing is said. Jeschu ben Pandira, who had lived 105 years earlier was said to be “Christ,” because a European name was thought to be desirable.

• See: Jeschu ben Pandira, by Rudolf Steiner.

We, however, are obliged to say that those who stand within that Oriental stream do not perceive Who the Christ Being is. It cannot be denied that the moment attention has to be drawn to a matter like this, we find ourselves in an unpleasant position. And why? Every one who is acquainted with the sciences knows that there are matters which can be disputed; but there are others which cannot be disputed—and there, if someone holds a contrary opinion, it can only be said that he does not understand the point at issue. Now if we say: “You do not understand this”—we may be considered extremely arrogant! We are in this unpleasant position in that we cannot agree with those who speak of Jeschu ben Pandira as the “Christ.” The fact is that they simply have not reached the stage of being able to understand. It is unpleasant to have to say this, but it is a fact. They are really not to be blamed when they speak of the Being, whom they too recognise, as though He could come again and again in the body—for they have no real knowledge of the Christ Being Who could appear only once in the flesh! And now take Esoteric Christianity by Annie Besant, and read it with more care than is usual in theosophical circles. It speaks of an Individuality who lived 105 years before our era; but the mistake is that he is called “Christ” Suppose some person—the authoress of this book, for instance—were now to say that during the twentieth century the Being described in Esoteric Christianity is to appear in some human being in the flesh. Nothing more could be said against this, from our standpoint, than would be said to anyone who might go to India and proclaim that the Buddha will incarnate again. He would be told: “You are an ignorant European! Everyone knows that the Buddha can never appear again in the flesh; you therefore understand nothing about Buddhism”. But we too, in Europe, must be entitled to take the same attitude when it is alleged that Christ will incarnate a second time! Our reply can only be: “You do not understand. True knowledge of the Christ Being reveals that He is a Being Who can appear once, and once only, in a body of flesh.” Let us say that understanding here lies on different levels; then there can be no misunderstanding!

What is the point that might really separate us from an Oriental trend of Theosophy? Do we deny that a man lived 105 years before our era, who was stoned for blasphemy and afterwards hanged on a tree? No, we do not deny it. Or do we deny that a great Individuality dwelt in that being? We do not. Neither do we deny that this being may reincarnate in the twentieth century. We admit it. Is there therefore any real issue concerning which we should have to repudiate the statements made by the other school of Theosophy? Only this, that we are bound to say: “You do not know the Being Whom we call Christ: you call another by His Name. We must have the right to correct this. As for the rest ... it is only a question of nomenclature, except when you expressly ignore matters of which we speak in connection with the beginning of our era. We speak of the two Jesus children, the Baptism by John in the Jordan, the Mystery of Golgotha. Of these, you say nothing! We must be allowed the right to know things of which you are ignorant! Otherwise one would be under the decree: What we do not know, nobody else has the right to know; for what we do not know is all false!” In this connection our position is that we do not make the trouble, and when any is made, it is the others who are responsible for it.

All misunderstandings could very easily be avoided. So far as we are concerned there is no reason for misunderstanding, and none exists. Only we must have the right to bring to theosophical life the results of occult researches of which nothing is known on the other side, and which immeasurably deepen our understanding of the problems of the West. So in one important respect, provided only that good-will exists, it is not in the least necessary for disharmony to arise in the Theosophical Movement. Good-will is necessary—not the attitude that is ready to repudiate some authenticated truth ... for that would not be good-will but denial of truth! Good-will must be accompanied by reason. Why do differences of opinion arise? Is it because some subject is looked at from different standpoints or also, possibly, from different levels? If the latter is the case, the others will not be able to substantiate their opinion. And then it is a matter of realising how the land lies, and of having tolerance.

For us, at any rate, this principle must be established and I had to refer to it on this first occasion when we are together again. I have referred to it as a proof that in our Movement it is very easy to see things clearly, if there is a sincere wish to do so. We ourselves may truly say that there is no need for us to oppose anyone. We can afford to wait until the opposition comes from elsewhere. We can go on working quietly, and this subject would not have been raised or mentioned at all, if friends had not been distressed by the rumour that Theosophists are all at variance among themselves. It is true that ultimately we may find ourselves in the very disagreeable position of being obliged to say: “On the other side they have no knowledge of certain truths.” This may lead to an accusation of arrogance, but we can put up with that, provided we know what real humility is.

During this last year it has been necessary to give expression to the progress—for so it may truly be called—that has taken place in occult investigation since the middle of the thirteenth century. This has been done, for instance, in my book, The Spiritual Guidance of Man and of Mankind. These developments are hardly mentioned in any Movement other than our own. It may be said, therefore, that we have had to undertake the difficult task of assimilating the most recent results of occult research. It may be regarded as a good augury that at the founding of the Neuchâtel Group, the need was expressed for more intimate knowledge of the greatest Teacher of Christianity—Christian Rosenkreutz—of his incarnations and of the nature of his work. I have spoken as I have today, in order that each of you may know how things really are, when someone on the other side says: “Here we are told that Christ will incarnate again in the twentieth century, but over there it is said that He will appear as a Spiritual Being only. These are two conflicting standpoints.” No, we must not allow this to be said. It must, however, be emphasised—and admitted by the other side, too—that they are speaking of Jeschu ben Pandira, who was stoned 105 years before our era. When, for instance, in Annie Besant's last book, The Changing World, everything is jumbled up and no mention made of the usurpation of the name “Christ,” when sheer contradiction exists between Esoteric Christianity and The Changing World ... these are matters which really must be pointed out, in order to prevent people from being misled into thinking that in her latest book Annie Besant is speaking of the real Christ. If this were so, she would have to repudiate the book Esoteric Christianity and say that its contents are not correct—for that book speaks of a being who lived 105 years before our era, not at its beginning.

Our work is characterised by the fact that the findings of occult investigation cover even the most modern times. From one point of view, therefore, it is a kind of aspersion—although an unintentional one—when outsiders call us “Rosicrucians.” It really is a kind of aspersion: at any rate it reminds me of an amusing incident which once took place in the market of a town in Central Germany.—One man said: “So-and-so is a sluggard.” “What?” said another, “you say he is a sluggard? But I know that he is a butcher, not a sluggard!” The same kind of logic which implies that if a man is a butcher he cannot be a sluggard, underlies assertions to the effect that our Movement is not “Theosophical” but “Rosicrucian.” Why do we cultivate Rosicrucian principles? Because genuine Rosicrucian schools of occultism have existed and because the results of Rosicrucian knowledge must be received into our own Movement—just as we have spoken, without any bias whatever, about Brahmanism, Orientalism, about ancient and modern Christianity. I do not think that in many other theosophical Groups mention has been made, for instance, of the Mexican deities Quitzalcoatl and Texkatlipoka, as has been done among us.⁵ So, in addition to all the other subjects, we have also included the results reached by genuine Rosicrucian investigation—naturally so, since we do not disdain the fruits of genuine occultism. If we have become familiar with a number of symbols derived from Rosicrucianism it is because they have the best influence upon the minds and hearts of modern men. We are “modern” Theosophists precisely because we do not refuse to accept the results of the most modern research. Perhaps someone has heard that I have sometimes used the form of address: “My dear Rosicrucian friends” ... These things occur just because we stand upon the universal foundations of Theosophy. It is, therefore, an unconscious aspersion when the designation “Rosicrucian” is imposed upon our Movement. We must, however, be tolerant about these things.

Our task this winter will be to deepen still further the teachings and truths already received. And so, in order to prepare the ground for speaking about Christian Rosenkreutz here, too, I want to speak about the threefold nature of man and its true basis, in so far as man is a being capable of receiving intellectual, aesthetic and moral impulses. We shall have to search very deeply into the occult foundations of these things, and expand the teachings already received, for instance about the Saturn- Sun- and Moon-evolutions, by studying man as an intellectual, an aesthetic and a moral being.

• 1. The Portal of Initiation and The Soul's Probation by Rudolf Steiner. See “Four Mystery Plays.”
• 2. The Christ Impulse through the Course of History. Lugano, 17.9.11; Locarno, 19.9.11,
  Buddha and Christ. The Spheres of the Bodhisattvas. Milan, 21.9.11.
  Rosicrucian Christianity. Neuchâtel, 27 and 28.9.11. Not yet published in English.
• 3. From Jesus to Christ. (In English translation.) Ten lectures.
• 4. See: The Story of My Life, by Rudolf Steiner. Chap. XXIX.
• 5. See: Inner Impulses in the Evolution of Mankind, by Rudolf Steiner. (Lecture III and Lecture V.) Not yet published in English.

The day before yesterday we considered one the most important occult themes namely getting a glimpse into the Higher Worlds. Yesterday we had an open lecture in which we occupied ourselves with which method and tasks are needed to reach the stage when the slumbering soul's capabilities and powers can be awakened in order to make knowledge of the Higher Worlds possible. The theme to which we will apply ourselves today relates in a particular way to both of these, and stand in a certain relationship to all anthroposophical striving. What is so often expressed theoretically is that anthroposophic occult science can be nothing other than an all-encompassing, universal self-knowledge of mankind, a self-knowledge which leads to the deepest origins, the deepest existence of the individual “I” and how it is enclosed in World Knowledge. Not only, I can say, do you find this expressed often in theosophical literature and elsewhere, but is adhered to; genuine self-knowledge is an accompanying phenomenon which needs to run parallel with all real research into the areas of the Higher Worlds, running parallel with development of all our inner soul forces. The “Know Thyself” ancient human expression means a great deal, even much more so for the Anthroposophist. Today we want to explore that which we call in the occult scientific sense self-knowledge in relation to the most varied stages of human development. We will commence with the most ordinary, everyday self-knowledge and rise up to this self-knowledge which can be called World Knowledge in the anthroposophic sense; and to above all, relate each single element we discuss to what could be called “occult scientific” with constant consideration to the occult side.

Self-knowledge is considered so much more important within the anthroposophic world view because it, when understood correctly, can include the most High within anthroposophic striving, but falsely understood, can become extremely dangerous. Incorrectly understood self-knowledge tends to appear particularly at the beginning of the path of spiritual scientific striving which is pointed out in Anthroposophy, earlier rather than leading towards it. Goethe, with many references to this familiar field, once said that he has a particular distrust in the expression “self-knowledge,” as it means something which the human being represents basically as some kind of false melancholy, self-anaesthesia, caught up in an incorrect channel. This is correct throughout. We always have an opportunity in the occult scientific field to gaze at the complexity of human nature when we remember what we all know: with anthroposophic insight we have human members in the physical body, which comprises the ether and astral body, and what we call the actual Ego- or “I”-carrier (Ich-Träger). When we look at that which we basically call the Self, with all these members linked to human nature, we easily come to the conclusion that self-knowledge is something extraordinarily complex.

To anticipate the simplest, humblest type of self-knowledge, we must remember to differentiate between these four members of human nature—according to the present relationships between these members—the wakeful and dreamless sleeping human being of which we can now say: the sleeping human being's physical and ether bodies are loosened from the astral and I-bearer and the latter two are outside the body. We know at the same time that it is normal in the present human cycle, that the human “I” can only become self aware when using physical organs, and make observations on the physical plane. Thus we speak as it were in a spiritual scientific sense if an I-bearer existing through those conditions called unconscious sleep. We have to say that this I-bearer only develops consciousness and self-consciousness while entering directly into the field of observation and use physical organs, thus taken up into the physical and ether bodies. There we have today's normal human self consciousness before us and need ask: what is the being of this self-consciousness at the lowest level? Better even is to describe the question thus: How does the human being, how do we, come to understand that which lives in the physical body from morning to night, using physical organs—how do we arrive at knowledge of this being, or even of the self? We can easily believe that we need to look within and thus investigate ourselves. Here we discover all possible kinds of self-knowledge which could be cultivated and recommended. For example a person is advised to observe what he or she does, what their characteristics and faults are, they should brood within and search for their worth, how efficient they appear in one or the other activity—that kind of thing. Here already dangers arise in false understanding of self-knowledge and for this reason we must speak about these dangers. We always have it in mind that we should strive to rise towards the Higher Worlds. We also know that this rising up is something which makes a person quite different from what he or she was before, and therefore it is natural that various hindrances are encountered on the way. Through false self-knowledge the ascent becomes just as dangerous as it becomes firstly possible through genuine self-knowledge. This kind of self-knowledge which could rather be called the brooding of the everyday “I,” an awareness of faults, is false and a danger which works backward in fact, because a comprehensive measure for judgement is missing.

When a person, through ordinary consideration of his merits and faults says: “This you have done well, that you have not done well, you must improve,” it appears that he has developed a measure with which to orientate himself. This measure becomes so to speak the yard stick for all which the person will portray in future. In this way a person will never rise above himself and this is exactly what the Anthroposophist always recites to himself: “Don't remain stuck, on the contrary, again and again, step by step, move out of this fixed point”—a saying which should be taken to heart: Everything undertaken with reference to soul development as an advancement on your life path, is good; everything which holds you back at this point is basically a loss for the soul.—No self-knowledge which draws you into being overcome with remorse or drives one to self satisfaction, brings you forward. Only if we want to reach the possibility to have insight into what really matters, must we ask the following question: On what does the human being usually depend?—You can easily consider the following: How would it have been in my imagination, my experiences and feelings if this individuality which has gone from one incarnation to the next and which will repeat future incarnations, how would it have been if this individuality had not, for instance, been born at such and such a date in Vienna, but rather about fifty years earlier in Moscow? What kind of experiences, feelings, imaginations, thoughts and ideas would this individuality develop to create the characteristic keynote of his life? Something quite different! You easily realise with precise imagination when you reflect about it, how you, from morning to evening, going through your ideas and experiences, how much of this depends upon when and where you are situated in the world. Make an attempt to formulate a precise reckoning, drawing from your inner soul everything which is caused from the when-and-where of your birth.

Now throw out all these images from your soul life. Try to ponder what is left over and try to meditate primarily on how many of these images, which from morning to night permeate the soul, have validity and value other than being linked to the place and time in your life between birth and death. As a result you will see how important it is for the “I” to carefully consider the extent of the influences of the where-and-when. This is not realised in what broods within, but realised through proper consideration of the poetic saying: If you want to examine yourself, learn to know about yourself through others—through your surroundings. Thus we are oddly enough directed away from the brooding soul to say: we should, in order to get to know our “I,” encourage a watchful eye, an open sense for the unusual in the world content of the when-and-where into which we were born. The more we endeavour to develop this open perceptive sense towards the outer world surrounding us, so much more closely do we approach, in the spiritually scientific sense, that which at this basic level could be called self-knowledge.

Through taking a clear view and getting to know the entire tenor of our own time, let's try to clarify what, in the most manifold ways at our disposal, is the most unusual in our epoch and in the location in which we live. Highly individualistic is this self-knowledge, which directs us from ourselves towards our surroundings. Learning to know this outer world, we try to enter into the spirit of it and researching what has crystallized in ourselves as a result, we will recognise a mirror image of our Ego or “I.” This is an objective way. Looking into oneself is a danger. The causes why one is like this, or like that, need to be recognised. This can be found in the surroundings, through this we are deflected from ourselves. As a result we acquire the capability to recognise ourselves, as far as we are an “I,” through use of the physical organs and living amongst contemporaries.

The “I” is served by the organs of the ether-body, the life-body—the composition of this fine organism with which the anthroposophic occult scientist is familiar—penetrate the physical body and continuously fight against the physical body's disintegration. Similarly, when it dives down into the physical and etheric bodies in the morning, it works in the present human cycle in both bodies, including the etheric body. Nothing is added into our examination according to place and time, to when-and-where, but something else is added to the consideration. The ether body links to something quite different, which in a certain sense is tied even deeper to our self, something which surpasses birth and death. Here we discover a certain relationship the self brings along, something which had originated earlier and reaches into the future, something it already had, before it had been incorporated into a physical body. Seen from outside in a superficial manner, the ether body presents something extraordinary which we call talents, aptitudes, particular abilities and here we come to a certain connection which is an even more difficult area of self-knowledge. Although this which on a elevated level of higher development is called self-knowledge, even though still at a relatively low level, the human being here also doesn't come far when he or she broods in order to reach clarity: which are my talents and abilities?

Today it would go too far, to take as a basis the being of the human, regarding what I would like to say now. In self-knowledge lurk the worst enemies when we begin to search for clarity regarding talents and abilities through self-centred brooding. Right here we must shift our examination of the environment from the personal to the impersonal. Next we need to link the examination, with reference to the area of the ether body, to our common bond with this or that race. We need ask ourselves to which member of mankind we actually belong. We will occupy ourselves with researching particularities of this group to which we belong through family, race and folk, in comparison with the universal qualities of the whole human race. We get to know what continues through the hereditary stream, what develops from great-grandfather to grandfather and so on, and even what the self has as colouring in this hereditary line, which does not link directly with the when-and-where, but links to deeper basic laws of human existence. We learn to recognise these particularities within the laws and through this we find the right basis to which we can see how we rose from this background. However, everything brooded upon in examining this background is bad (Ubel). Anthroposophy demands an uncomfortable kind of self-knowledge from us compared with cliché filled alternatives, but in any other way we don't reach genuine self-knowledge, because a comparative measure is missing, because brooding on a single aspect fails to provide a measure with which to make a comparison.

Now I want to immediately link up to occult facts. We all know that our human body is surrounded by an aura, embedded in this astral aura, which is visible to the clairvoyant like an oval cloud. As a result of being born at a certain time and a particular place, makes the mass of our aura distinctly particular. Should we have a very limited outlook and actually only experience and will only judge and be led by our own will impulses not visible from our surroundings, being a product of where-and-when, then the clairvoyant will see our aura appearing as if squeezed, pressed together. The aura in this case is not large and not wide around the physical body. The moment we widen our outlook, the very moment we develop our receptive sense, an “open eye” for the observation of our environment, others can actually see how our aura enlarges all around us, how it becomes inclusive in relation to the physical body. We become spiritually larger within, through spreading our horizons in relation to our world of understanding and feelings. For the clairvoyant awareness it becomes gradually more obvious how people, as an echo of their environment, have a small aura. When we start to refine our judgement, making it independent, in order to reach that which distinguishes us from the mere common, then clairvoyant consciousness is able to see the aura spreading, enlarging, as we become refined and more extensive.

Grotesque as it may sound—knowledge of the environment is the first step towards self-knowledge. Knowledge of the family and race is the second step. With someone who tries to become liberated in their feeling and will impulses from aspects instilled by folk, race, family and so on, the clairvoyant will see not only an expanding aura but the aura becoming mobile, displaying vibration in contrast to its earlier immobility. It was mentioned already—not directly but in a certain sense—that what we call these particular colourings and talents inter-relate with the hereditary line.

How can we lift ourselves beyond all that which stems from the defining base, the causes of inner structures of the self? Mankind has not accomplished much by getting to know itself this way. With reference to our talents and abilities as a rule, not much can be done when we build an imagination upon descent and inheritance, we will not get any further. Here only spiritual scientific experience is valid. It involves the following: out of spiritual scientific experience mankind can become independent from his talents and abilities. This healing remedy hardly seems applicable, not at all similar, yet still it is a healing remedy: when we try to develop a warm, heartfelt feeling for something which hardly interests us, for something too bothersome to attempt involving our interested and especially if we make this interest many-sided, then we will lift our individuality out of our inherited abilities.

The first step, knowledge of the environment, will relatively soon be accomplished; the second—this self-education—only slowly transforms talents. Yes, attention must be drawn to the fact that now and then this incarnation must be renounced in order for the transformation of talents to be carried out, yet the way is introduced and it is extraordinarily important that we really try to do this. Clairvoyant vision will soon perceive how the aura becomes agile and vibrates. We will at least see the beginnings of transformation in our own nature. In this gradual resulting self-education there arises quite by itself what can be called impersonal self-knowledge.

Now we come to the third important area. We reach, through self-contemplation, what we express in our astral body—the bearer of desire and pain, of suffering and so on. The astral body is lifted during dreamless sleep out of the physical and etheric bodies. Ordinarily we are not aware of the astral body being separated from the physical and ether bodies. Clairvoyant consciousness can, but not common consciousness. What kind of rule in human nature will now express its characteristics in the astral body? Something is expressed from the self which we call karma, that which is particular to the self or the individuality, not only developed out of the hereditary stream but which continues from one incarnation to another, connected to individual deeds, with personal experiences of the soul, through incarnations. Our experiences through our bodies, and thus results from the law of cause and effect experienced in a purely spiritual way, bring us to the third step in examining self-knowledge.

We can ask: can a person do something in order to attain self-knowledge in this sphere? I could respond by explaining how difficult it is in the present human cycle to actually understand the working of karma. Take an example of how karma pre-determined an individual to undertake a journey, say in 14 days” time. He may take a decision that he has to do something three weeks later, ignoring karma because he knows nothing about his karma. Planning for the three weeks ahead, he organises everything, until he gets news that he needs to take the journey. Now the two directional lines collide. His planning comes in direct opposition with the direction of his karma. We see through this, how karma always attaches something new. This way karma's aim is strengthened and interlinked. It has to be added that a person in his normal development can only with difficulty measure the way to his Self, his “I,” while taking into consideration the karmic links; because he lacks clairvoyant consciousness through higher development and is unable to know what lies within his karma.

Now the question arises: can we reach this point of self-knowledge in a normal life? I must straight away indicate the means which spiritual scientific experience gives us, which makes it possible for us not to overlook what is karmically correct and at a precise moment perform the right thing. It is a totally false conception which one meets from time to time, namely that we are un-free due to karma. Karma does not make us un-free. Exactly by dint of our freedom can we do what karma gives rise to within us, at any given moment. Karma excludes nothing which allows the karmic line to weave and form links this way and that. Can we do something in order to orientate ourselves towards our karma in such a way that our karma isn't counter-acted and as a result create more karmic causes, thus instead of bringing us forwards, only pushes us backwards? There is one thing which helps us align ourselves ever more in the direction of our karmic stream, and this is something we nurture through our world view within anthroposophical circles, something often practiced and discussed. It is actually a mood of soul under the influence of the anthroposophic world view. It is that which we bring ever more into our karma. We must really orientate ourselves within the anthroposophic way: compliant individuals who only talk about it, that a person should become more profound, seek God within, will hardly direct a person any further on his or her path, rather it could bring them further by directing them away from themselves and offering a world view which makes the super-sensible world view possible. Everything that is offered in anthroposophy allows us to see into supersensible events. First of all if we aren't clairvoyant we need to absorb what is presented by clairvoyant research. It is frankly not necessary to be a clairvoyant just as little as if one takes a telescope or microscope in hand. That which the researcher shares in these fields is always understood through unquestionable logic. The human being, we, must so to say make an instrument of ourselves, if we want to research the supersensible regions ourselves; however, insight can become everything without having to make ourselves into an instrument.

When an anthroposophist builds an image for himself of what the Higher Worlds look like, how it approaches behind the sense perceptible realities, it influences his or her entire mood and life of feeling. Once and for all we must speak right into the soul and not allow a comfortable reasoning: it doesn't depend on learning a great deal but rather that one has this or that moral principal. It is actually like this, with anthroposophic spiritual science learning can't be spared and whoever is on the wrong track, say: why bother with theory of Higher Worlds and so on? Decidedly it depends on the anthroposophic way of thinking, a self-evident requirement: just like an oven warms a room when tinder is lit—so it is with people. If you stand and preach to the stove and say: “Lovely stove, your duty is to warm the room”—the room won't become warm. Merely preaching to people regarding their duty to love one another and so on, will come to nothing much. Setting ourselves up as moral preachers has little worth because moral preaching leaves human beings just as they are. When you heat the oven, the room warms up. Giving it heating offers the chance to heat the room. Giving the human being a world view which offers him or her Anthroposophy regarding supersensible facts, what follows is the first ground rule of the Theosophical Society—a general avowal of friendship and brotherhood—which is utterly necessary. The fundamental anthroposophic attitude must be there, but to merely repeat it doesn't help. Your step is sure when you enter into that expression which works for you in the world by including knowledge of the higher worlds and supersensible-world knowledge. Like plants tap into the sun, just so everyone strives for world knowledge, towards a central sun, and all other consequences capitulate by themselves. Thus it is with the anthroposophic way of thinking, revealed out of the spiritual scientific knowledge.

This is what makes it possible for us, in relation to our karma, to live out of ourselves. It deals more with the fact that we arrive at a moment when anthroposophic teaching can transform facts. It is necessary, that if karma is not to remain an abstract concept, that we attempt to bring in these karmic ideas on a trial basis at least, because we can't remain continuously in a state of self-contemplation in our everyday life of complexity and restlessness. It is necessary to consider the question: what is karmic thinking?

Take a radical example: someone has given another—me for instance—a slap in the face. What can be called in this case, “karmic thinking?” I was here in a previous life, and so was he. I had, perhaps in that previous life, given him a reason to justify his present actions; forced him to do it, simultaneously directed him towards it. I don't wish to theorize, I wish to make a hypothesis which should become a life-hypothesis. Will he give me a slap if I think about it? No, he will not do it. I, myself, delivered this slap because I have put him in this place, I have lifted the very hand myself which was raised against me.

Further to this experience the following can be added: when you earnestly focus on examining this karmic idea, pose such a question now and then, in full earnestness and full honesty and you will really see the results. This no other person can prove for you. You must prove it for yourself by doing it. As a result you will notice your inner-life becoming quite different. You experience quite different feelings, will-impulses regarding life and a totally different life shows its consequences: life will reveal itself in quite a transformed way. Whereas you had experienced great pain and disappointment before, now you accept this calmly, having been equilibrated as a result of how you acted and thought about it. Now the following happens, your soul life is flooded by a remarkable peace, a kind of legitimate comprehension of events which is in no way fatalistic.

This is also the direction in which to focus, by gradually exploring the karma-idea and its inherent truth, if you want to bring it to a certain stage of development. The Karma-idea is open to argument. Whoever wants to present reasons may do so. Theoretically nothing can be proven except through a test and here experience needs to be added. Experience provides, when applied intensively, the tool with which to understand karma. As a result you notice a grouping of things—that indeed it is inherent in things—just like you notice, when you have a fantasy image, whether it actually has the reality of a steel bow when grasped. Experience itself must create each combination of life's facts, through which we gradually, according to our own will forces, include these inner will-impulses into our lives. This complex work of our lives is one of the best remedies to achieve the third step which belongs to genuine self-knowledge. Through this you gradually learn to feel how present setbacks originate from an earlier life.

This experience is not as easy as brooding within, because it has to originate and approach from the surroundings. Most importantly we need to move beyond ourselves, even in the highest self-knowledge, which is world-knowledge. Fichte said: “Most people will rather be a piece of lava in the moon than be their ‘I.’”—Thus we learn to know the “I,” in its selective existence, as more than just a point. This “I” we recognise as a selective copy of the whole world. In this sense self-knowledge is, if you will, God-knowledge, not in the pantheistic sense but like a drop of similar substance and wisdom is to an entire sea. How you as a result search for knowledge regarding the essential similarity between the Being and the nature of the entire sea, you are equal in being to the Godhead, who is recognised; yet it will not occur to anyone to explain the drop as the sea. We could recognise substance and the ocean's godly Being from the drop, but no one will be presumptuous and say knowledge of the drop is sufficient; surely everyone will say, for me relevance is in knowledge of the sea and what happens if I sail on it. You particularly learn to recognise the godly when you allow the drop of godliness to enter within, understand it within, but you comprehend that within you is only a drop or spark, nothing more, then you deepen yourself selflessly in the greater supersensible worlds in the highest way possible. Should we want to learn to know ourselves we must totally go out of ourselves and need to research the supersensible worlds in the most profound way.

For the third step, what's been said suffices, regarding reincarnation and karma. For the highest self-knowledge we must reach knowledge of the great cosmic relationships of our earth; because we are part of our earth like a finger is part of the whole organism. The finger doesn't create the illusion that it has an independent existence; cut it off and it is no longer a finger. If it could walk around our organism then it could give, like us, the illusion that it is an independent organism. The human being doesn't think that when he lifts himself for a couple of kilometres above the earth, he is no longer a human being. The human being is a member of the earth organism, the earth is again a member of the cosmos. This we can only see when we understand the basis of cosmic relationships. All thinking about the self without all-embracing world-knowledge, without grasping how the “I” need all aforementioned events, is in vain, without glancing over it we can't reach knowledge, also none of the “I”-Self. We reach knowledge about the daily-“I,” when we search in the area of the when-and-where.

Knowledge, as expressed in the ether body, we find when we consider the inheritance line. Knowledge of the “I” living through the astral body, we find when we experience karma, and the last kind of knowledge, when we acquire world-knowledge; because there it is spread out but is condensed in a few points of the human “I.” World-knowledge is self-knowledge.

When you present to your soul exactly what is described in the essays “out of the Akashic Records,” how the development of the earth is described, which can appear quite strange to the soul, how it finally leads to the present configuration out of necessity, then you have self-knowledge through world-knowledge! Thus self-knowledge goes ever further and further out of us, always towards the impersonal. As with the application of karma in life resulting in the aura turning ever lighter, so through actual knowledge of cosmic relationships the aura becomes stronger and capable of shaping itself out of the original free impulses. Here you discover the answer to the question about freedom and bondage. Because freedom is the product of development, people are able to obtain this increasingly, the more they attain self-knowledge. Then you arrive, through such a practice of self-knowledge as described, at various things in the spiritual scientific fields and through genuine understanding, you can feel yourself enter the anthroposophic spiritual stream. Various things haunt like children's disease in the anthroposophic movement, which needs to fall away once such things are grasped, as they were given as directions to self-knowledge. The impersonal kind of anthroposophic knowledge will become ever more known. It is indeed achieved through that which has been gained from those researchers who not only transformed their souls into instruments of self-knowledge, but have also developed themselves—as had been related even today—and have come to impersonally reveal what the Higher Worlds offer. One of the first basic sayings which has to be conquered is the old, beautiful saying of the wise Greeks: “Whoever wants to attain wisdom dare not take notice of his own opinion.” You will find that whoever has really experienced the spiritual scientific route, will say: Yes, my opinion doesn't provide much; I can give descriptions of experiences, but not regularization principles, not claims of action, and these descriptions should be taken as instructions flowing into the theory of occult science. Opinions and points of view need be given up by the spiritual researcher. He has no point of view because all observations are like images originating from different points of view, which are as varied as people looking at the world from the most diverse angles. On the one side is the image of the materialistic standpoint, then from the other side that of a spiritual or a mechanistic or the easy-life observation. These are all observation angles. To not only recognise them theoretically but to live with every world view in order to create images as to how each observation creates a different side, that is the inner tolerance which is important here. One opinion shouldn't fight another. As a result an inner and from this an outer tolerance develops which we need if we, mankind, want to meet our healing in future.

Particular value must be awarded to insight, that resulting ideas flowing through the anthroposophic world stream come as products of the impersonal. As a result we will arrive at eliminating from the anthroposophic movement that which was there in earlier times and is still there today: authority in the worst sense. Do we call the microscope an authority? It is a necessity, a gateway. So we too, should become gateways, but we must lift ourselves to the impersonal, because only through people can there come into the world, what must come. Belief in authority must be struck from the anthroposophic dictionary and for this very reason mankind attain, while living into this knowledge, an attitude of impartiality, so that they, through the personal can enter into the impersonal way of the world.

by Hella Wiesberger

At the re-establishment of the Anthroposophical Society at Christmas 1923/24, Rudolf Steiner spoke of his plan to establish the new esoteric school in future as a “Free University for Spiritual Science” with three classes and pointed out that such three classes had existed before, only in a slightly different form. These were the three working groups or departments of the Esoteric School, as they had existed from 1904 until the outbreak of the First World War in the summer of 1914. In keeping with the precept of maintaining continuity as far as possible, he had also linked these groups to what already existed at the time and which lay in the direction of his own intentions: for the first group to the Esoteric School of Theosophy of the Theosophical Society, for the second and third groups, from which the department of the cult of knowledge was formed, to a society with masonic cult forms. ¹

Structure

The Esoteric School of Theosophy – abbreviated as E.S.T. or simply called E.S. – was founded in 1888 by H.P. Blavatsky and was under her sole leadership until her death in 1891.² After that, Annie Besant and W.Q. Judge took over together, and from 1895 A. Besant alone.” The few German Theosophists who were seeking esoteric training were affiliated with this E.S. in London. It was only through Rudolf Steiner that a German Esoteric School was established together with the German Society.

The following can still be reconstructed today about the successive development of the first circle initially affiliated with the E.S.T.

On October 20, 1902, the German Section of the Theosophical Society, based in Berlin, was officially founded with Rudolf Steiner as General Secretary and Marie von Sivers as Secretary. Annie Besant, one of the most active representatives of the Theosophical Society and then head of the Esoteric School, came to Berlin and delivered the certificate of foundation. On this occasion, Rudolf Steiner asked her to admit him to the E.S.³ He reports on this in his “Life Course” (chapter 32) as follows:

"In this context, I must discuss something that the opposing side, shrouded in a fog of misunderstanding, repeatedly brings up. For personal reasons I need not talk about it at all, because it had no influence on my development or on my public work. And compared to everything I have to describe here, it remained a purely “private” matter. It is my admission to the “Esoteric School” within the Theosophical Society.

This “Esoteric School” goes back to H.P. Blavatsky. She had created a place for a small inner circle of the Society where she shared what she did not want to say in the general Society. Like other experts on the spiritual world, she did not consider it possible to communicate certain deeper teachings to the general public.

Now all this is connected with the way in which H. P. Blavatsky came by her teachings. There has always been a tradition of such teachings, going back to the old mystery schools. This tradition is cultivated in all kinds of societies, which strictly guard against the teachings of the societies from leaking out.

But from some quarter it was thought advisable to communicate such teachings to H. P. Blavatsky. She then connected what she received with revelations that arose within her. For she was a human individuality in whom the spiritual worked through a remarkable atavism, as it once worked in the leaders of the mysteries, in a state of consciousness that, compared to the modern one, was pervaded by the consciousness soul and tuned down into the dream-like. Thus, something in Blavatsky was renewed that had been at home in the mysteries of ancient times.

For the modern man there is an infallible way to decide what of the content of spiritual vision can be communicated to wider circles. This can happen with anything that the researcher can clothe in such ideas as are proper to the consciousness soul and as, by their very nature, also come into play in recognized science.

The situation is different when spiritual knowledge lives not in the consciousness soul but in more subconscious soul powers. These are not sufficiently independent of the forces at work in the physical. Therefore, for teachings that are brought from subconscious regions in this way, the communication can become dangerous. For such teachings can only be absorbed by the subconscious again. And teacher and student are moving in an area where what is beneficial and what is harmful to the human being must be treated very carefully.

All this does not apply to Anthroposophy because it draws its teachings entirely from the unconscious region.

Blavatsky's inner circle lived on in the “Esoteric School”. I had placed my anthroposophical work within the Theosophical Society. Therefore, I had to be informed about everything that was going on in it. For the sake of this information and because I myself considered a narrower circle necessary for those who had progressed in the anthroposophical spiritual knowledge, I allowed myself to be accepted into the “Esoteric School”. However, my narrower circle was to have a different meaning than this school. It was to represent a higher section, a higher class for those who had absorbed enough of the elementary knowledge of anthroposophy. Now I wanted to tie in with what already existed and what had been established historically. I wanted to do this with regard to the Theosophical Society and also with regard to the Esoteric School. That is why my “inner circle” initially existed in connection with this school. But the connection was only in the institutions, not in what I communicated from the spiritual world. So in the early years, my inner circle looked like a department of Mrs. Besant's “Esoteric School”. Internally, it was not at all like that. And in 1907, when Mrs. Besant was at the Theosophical Congress in Munich, the external connection between us also ceased completely, according to an agreement between Mrs. Besant and me.

The possibility that I could have learned something special from Mrs. Besant within the “Esoteric School” was out of the question, because I did not attend events of this school from the very beginning, except for a few that were intended to provide me with information about what was going on.

At the school at that time there was no other real content than that which came from H. P. Blavatsky, and that was already printed.⁴. In addition to this printed material, Mrs. Besant gave all sorts of Indian exercises for the advancement of knowledge, which I rejected.

Thus, until 1907, my immediate circle was, in a sense, related to what Mrs. Besant cultivated as such a circle in terms of the institution. But it is completely unjustified to make out of these facts what opponents have made out of them. They went so far as to assert the absurdity that I was led to the spiritual knowledge only through the esoteric school of Mrs. Besant."

The letters summarized in the first part of this volume document that Rudolf Steiner was asked for esoteric instructions immediately after the founding of the German Section, that is, even before he was officially nominated Arch-Warden (National Leader) of the Esoteric School in 1904. The formation of a circle, which he considered necessary and which his first students hoped for, is hinted at in the letter to Marie von Sivers of April 16, 1903, which states: “Without a core of true Theosophists who, through the most diligent meditation work, improve the present karma, the Theosophical teaching would only be preached to half-deaf ears.” (GA 262), as well as by the answer to a corresponding question from Mathilde Scholl: “It would be quite nice if the newer members of the E.S. in Germany would somehow come together more closely. We need that especially in Germany. For the E.S. must become the soul of the Theosophical Society.” (Letter dated May 1, 1903, $43.

One year after this statement, in May 1904, Rudolf Steiner and Marie von Sivers spent a week in London to discuss with Annie Besant his role in the E.S. Marie von Sivers was always present as an interpreter during his personal conversations with Annie Besant. In a circular letter dated May 10, 1904, sent to all members of the E.S. in Germany and Austria, Annie Besant announced that Rudolf Steiner had been authorized to act as Arch-Warden for Germany and Austria. According to his statements, he was also responsible for German-speaking Switzerland and Hungary.⁵ Annie Besant's circular letter of May 10, 1904, read as follows (see facsimile on page 26):

To all members of the E.S. in Germany and Austria.

I hereby appoint Dr. Rudolf Steiner as Arch-Warden of the E.S. in Germany and the Austrian Empire, with full authority, as my representative, to call meetings of the school, to organize groups and appoint Wardens, and to do all else necessary for the welfare of the school, remaining in direct communication with myself. Annie Besant.

(To all members of the E.S. in Germany and Austria.

I hereby appoint Dr. Rudolf Steiner as Arch-Leader of the E.S. in Germany and Austria, with full authority as my representative to hold meetings of the school, organize groups and appoint leaders, and to do everything necessary for the welfare of the school in direct communication with myself. Annie Besant.

Upon his return from London to Berlin, Rudolf Steiner began to build up his Esoteric School in addition to his activities for the public dissemination of spiritual science and the development of the Society. Since he placed the main emphasis of his activity from the very beginning on public work, he began to present the Christian-Rosicrucian path of training that is necessary for the West in a series of articles in the public Theosophical journal “Lucifer-Gnosis”, which he founded and edited: “How to Know Higher Worlds?” (June 1904 to 1908, 1st edition 1909). The earliest date of an E.S. event undertaken by him in his capacity as Arch-Warden of the E.S.T. also dates from this month of June 1904. It was during the days of the Theosophical Congress in Amsterdam, which lasted from June 18 to 21, 1904, and in which, in addition to Rudolf Steiner and Marie von Sivers, several German Theosophists also participated; among them were Mathilde Scholl from Cologne, Sophie Stinde and Pauline von Kalckreuth from Munich, Günther Wagner from Lugano and his sister Amalie Wagner from Hamburg. Mathilde Scholl reports that Amalie Wagner was to be accepted into the E.S. at the time and that Rudolf Steiner organized this acceptance in her hotel room. However, this can only have been a kind of anticipation, since the official E.S. work was only established from Berlin after the Amsterdam Congress. The first esoteric lessons took place there on July 9 and 14, 1904; at any rate, these are the two earliest known dates for esoteric lessons in Berlin, and from the available notes it can be seen that the E.S. work in Berlin began at that time. But these lessons must actually still be counted among the preliminary stages, which basically extended into the fall of 1905. For it was only when the second and third departments were established that the school was fully formed.

During the month of August vacation in 1904, Rudolf Steiner addressed personal letters to various external members, admitting them to the school or inviting them to join. Another E.S. meeting was planned for the beginning of September (according to a letter dated August 29, 1904 to Günther Wagner); however, it is not known whether it actually took place.

In the second half of September 1904, Rudolf Steiner accompanied Annie Besant on her lecture tour through several German cities and repeated the public lectures she gave in English in German. At the last stop on this trip, in Cologne, where both were staying with Mathilde Scholl, a meeting of E.S. members also took place, according to her account: “Mrs. Besant, Dr. Steiner, Fräulein von Sivers, Miss Bright, Mr. Keightley, Mathilde Scholl in Mrs. Besant's room. Before we left the room, Mrs. Besant spoke with Dr. Steiner about the study material for E.S. students. She recommended Leadbeater's “The Christian Creed.” Dr. Steiner replied politely but firmly that he could not use this book for his students.

In the period that followed, until May 1905, a few esoteric lessons took place in Berlin. But the first official orientation through the “long-prepared circular letter to the German E.S. members” with rules did not take place until the beginning of June 1905.

In October 1905, when a large number of members travelled to Berlin at the express request of Rudolf Steiner for the general assembly of the German Section and the School was expanded to include the second and third sections of the Knowledge of Religion, several E.S. lessons were also held. Steiner personally wrote down the content of the lesson of October 24, 1905 for Anna Wagner, the wife of Günther Wagner, who had been unable to attend for health reasons. ⁶ This is the only esoteric lecture recorded in his handwriting, apart from the short summary in a letter from the lecture on October 4, 1905 for Adolf Kolbe in Hamburg. All other records of such hours were made by participants afterwards from memory, since it was not allowed to take notes during the hours themselves.

From this autumn of 1905 onwards, more and more esoteric hours took place not only in Berlin, but also in other German cities and later in other countries, where Rudolf Steiner's students worked in this way. After the outbreak of the First World War in the summer of 1914, the esoteric work was discontinued because strictly closed events could be mistrusted, but also because it was not possible to work esoterically in a time so burdened by strong emotions. It was only ten years later, in connection with the re-establishment of the Anthroposophical Society, that an Esoteric School was re-established.

The rules

From the relevant documents it can be seen that during the period of the establishment of the first esoteric working group, “rules” were set up that were based on those of the E.S.T. The latter were originally very strict, but over time they were modified several times. At the time of Rudolf Steiner's affiliation, admission to the T.S. could be requested after two years of membership. The school was divided into grades, which could be worked through in four different ways or methods (disciplines): a general one, a special yoga one, a Christian-Gnostic one, and a Pythagorean one. Before one was admitted to the actual training, however, one had to belong to the probationary or hearer order (Shrävaka order in Indian) for at least one, and later two, years. Upon admission, a written “promise” had to be given to treat the received papers confidentially and to return them upon request. After the prescribed probationary period, one could be admitted to the actual first degree, provided one was willing to make the written vow to make Theosophy the all-determining factor of one's life.

Since Rudolf Steiner's first esoteric study group was outwardly affiliated with the examination order of the E.S.T., and within the general discipline therefore in the first rules issued by him the designation “Shrävaka-Orden” - was connected, his students also had to give the obligatory “promise”, as can be seen from various letters. He ran his working group completely independently of this. For example, there were no electable disciplines, even though the four disciplines are mentioned in the letters to Anna and Günther Wagner dated January 2, 1905. But at that time everything was still in the process of being formed and soon after it had obviously become a matter of course to follow Rudolf Steiner's intentions. For example, on January 23, 1905, Mathilde Scholl, who through his mediation in May 1904 had been accepted by Annie Besant into the first degree of the E.S.T. in London, but had not yet received his instructions, wrote to him: “Personally, it is now of no importance to me at all whether Mrs. Mead sends the writings or not, because everything I need you give me and is given to me, and that is so much that I can only raise my eyes with awe and wonder at all that is coming.” Similar words are spoken in a letter from Günther Wagner, who wrote to him on April 3, 1905: “Months ago I received from Mrs. Oakley an English E.S. pamphlet containing messages about the four paths that are taken in the E.S., which you also mention in your kind and loving letter to my wife. My wife and I have decided to follow the 'Christian' path and now ask whether we should also start on April 1 in Germany, as stated in the English pamphlet. Will a German instruction be issued? Probably, since you cannot give written instructions to all E.S. members living abroad. I would also like to know whether there are any other regulations for students in the first degree (according to the old regulations) than those in the English brochure, or whether everyone should follow these from now on. On January 2, you wrote to my wife, instructing her to do the exercises for four weeks from around January 6. She did that and continues to do so, but she too is asking for further instructions.” These questions were answered more and more with the first E.S. circular letter of June 5, 1905 and the further instructions given.

Thus far, the gradual development of the first circle can be reconstructed. However, the question of how the oath of the E.S.T. was handled remains open, since Rudolf Steiner's pupils did not go through the degrees of the E.S.T. and yet there are some such oaths that, as far as they are dated, date from 1906. Whether they were given at the time of admission to the first degree of the Section for the Cult of Knowledge or in some other context is not known. In any case, in the same year, 1906, Rudolf Steiner also wrote to an esoteric disciple: “Please do not regard the keeping of secrets as an obligation in principle, but as a temporary one, due to the confused present circumstances in the E.S. and T.S. ... I myself would be glad if this too need not be.” This statement is consistent with the fact that nothing of it has been handed down - although the circle of students had already grown quite large - that after the separation from E.S.T. in May 1907, Rudolf Steiner had written promises made. In fact, when the Esoteric School was re-established in 1924, the only appeal made with regard to the obligation to treat the teaching material received confidentially was to the sense of responsibility of the individual. In this sense, Marie Steiner wrote after Rudolf Steiner's death: “He did not believe that esotericism could be practised as in earlier times, in the deepest seclusion, with strictly binding vows. These were no longer compatible with the sense of freedom of the individual. The soul must come before its own higher self and recognize what it owes to this self and to the spiritual world in reverent silence.” ⁷

The teaching material

The teaching was divided into three parts, so to speak: the rules and exercises that applied equally to all students; the personal exercises; and the esoteric lessons, in which the intimacies of the training path were discussed and the consciousness was directed to the great teachers of humanity, the masters of wisdom and of the harmony of feelings, as the actual leaders of the school. The ideal goal of the training was, through the higher consciousness developed by the exercises, to gradually find access to the Masters themselves.

The descriptions of the nature and work of the Masters, as imparted in esoteric hours, were intended to help on this path. The little that has been handed down is summarized in the section on the Masters. However, since Rudolf Steiner not only spoke about them in esoteric lessons, but also in lectures for members of the Society and even in public, a sufficient idea can be gained from the picture that he painted of the Masters. See the attempt at an overview in the appendix to the section 'From the teaching material on the Masters...'.

Knowledge about the masters has been of fundamental importance in the Theosophical Society and its Esoteric School since its inception.⁸ For Rudolf Steiner himself, the existence of the masters was a reality that he had personally experienced decades before his association with the Theosophical Society. He testified to this on several occasions.⁹ He also taught from his own experience the necessity of teaching the truths of occultism to the world, as he received them from his master. Beiträge zur Rudolf Steiner Gesamtausgabe», Heft 83/84, 1984. There is also personal testimony that he was convinced by his Master of the necessity of teaching the truths of occultism to the world:

”... if the Master had not been able to convince me that despite everything [the immaturity of the time for the high truths of occultism], Theosophy is necessary for our age: I would have written only philosophical books even after 1901, and, speaking literarily and philosophically.” (Letter of January 9, 1905 to Marie von Sivers, GA 262).

And he had only joined the Society after he had realized at the “endpoint of a long inner development” that “the spiritual forces I must serve are present in the T.S.” ¹⁰

However, while in the T.S. the Masters were always spoken of as the “Masters of Wisdom”, he spoke of them as the “Masters of Wisdom and Harmony of Feelings” or also the “Feelings of Humanity”, because they not only possess a high degree of wisdom, but also an “unlimited source of love for humanity” (letter of August 2, 1904, p. 62). This nuance, like everything in his work, points to the central point of his spiritual knowledge: the unique significance of the Christ principle for the development of all humanity and the Earth. For Steiner, Christ was the Master of all Masters and the “Masters of Wisdom and of the Harmony of Feelings” were those who “stand in direct connection with the forces of the higher hierarchies” (Düsseldorf Lecture, June 15, 1915) and who have grasped that “the progress of humanity depends on the comprehension of the great event of Golgotha” (Berlin, March 22, 1909).

The most enlightening thing about Rudolf Steiner's personal relationship with the masters is probably what he said in one of his very first public lectures in Berlin. Referring to the description of these highly developed individuals in Sinnett's “Secret Buddhism”, he tried to make it clear that, if one bears in mind that there are endless possibilities on the ladder of development — from the least developed to, for example, Goethe and beyond — the concept of the master need not be strange to European thinking. And then follow the words that are so decisive for him:

”...that the so-called masters are great inspirers for us - nothing more - great inspirers in spiritual realms. However, their development goes far beyond what is offered by popular culture. They are great inspirations for us; but they do not demand faith in any authority, not faith in any dogma. They appeal to nothing but one's own human insight and provide guidance on how to develop the powers and abilities that lie in every human soul, through certain methods, in order to ascend to the higher realms of existence.” (Berlin, October 13, 1904)

In the following lecture, he characterizes the masters in such a way that it can be understood how they, in particular, respect human freedom to the highest degree, so that no kind of dependency can arise. For example, no one can suffer harm from the rules in “How to Know Higher Worlds,” in contrast to much of what is touted in such fields today. But because so much is being advertised that is not only worthless but can also be harmful, “the Masters have given permission to publish such rules.” (Berlin, December 15, 1904).

Taking the various statements about the Masters, at first glance they seem to contradict each other. In particular, what was said in the lecture of October 13, 1904 seems to contradict what is to be read in letters to esoteric disciples: “I can and may only lead so far as the exalted Master, who guides me Himself, gives me the instruction” (Letter of August 11, 1904); or when it is said that the theosophical teachings go back to the Masters:

"We say rightly that Theosophy did not come into the world through this or that book, nor through this or that sum of dogmas. Theosophy comes from those exalted individuals whom we call the Masters of wisdom and of the harmony of intuitions, because they have opened the sources of spiritual life, which can henceforth flow into human beings.

“Spiritual life ultimately goes back to those sources that we seek in those individualities whom we call the Masters of Wisdom and of the Harmony of Feelings. In them we find the impulses, if we seek them rightly, of how we are to work from epoch to epoch, from age to age.” (Berlin, December 26, 1909)

However, if we delve into these various statements, the apparent contradiction between them disappears. It becomes clear that Rudolf Steiner himself belongs to those initiates who receive the impulses of the masters with their free powers of thought and have to elaborate them for the progress of humanity. The world of the supersensible, and thus also of the masters, has its own language. It reveals itself in signs and symbols, the study and interpretation of which is only possible through special training. The way in which occult revelations are translated, interpreted and applied depends entirely on the depth of the person's ability to comprehend and on their sense of moral responsibility. Rudolf Steiner's achievement for cultural progress lies quite obviously in the fact that he was able to translate the sign language of the underlying creative-spiritual of all existence into the conceptual language of anthroposophy, which is in keeping with modern consciousness. He had to represent this personal deed in the world without having to invoke the authority of the masters. He was personally responsible for his teaching. Perhaps this is one of the reasons why Steiner, especially in the years after the First World War, no longer spoke of the Masters in the intimate way of the earlier years, the stronger the scientific character of Anthroposophy was developed. ¹¹

The way of teaching in the Esoteric School

While Rudolf Steiner personally took responsibility for the way in which he publicly taught his supersensible knowledge in the sense described above, the same did not apply in the same way to the Esoteric School. He himself stated that the school was under the direct leadership of the masters and that it must therefore be a basic commitment of the school that everything that flows through it originates only from the Masters of Wisdom and of the Harmony of Feelings, while the basic obligation for the students would be to apply their entire reason to everything that was taught and to ask themselves whether it is reasonable to follow this path. (Esoteric Lesson Düsseldorf, April 19, 1909, p. 223).

Apparently not always, but in certain esoteric lessons or in certain moments of esoteric lessons, Rudolf Steiner spoke as the direct messenger of the masters. A participant in the Düsseldorf lesson of April 19, 1909 reports that this particular lesson began with the words: “My dear sisters and brothers! This esoteric lesson is one that is not subject to the responsibility of the one who speaks!” And this was said because in the following description of how Zarathustra was once initiated by the spirit of the sun, Rudolf Steiner was said to have been Zarathustra himself at that moment. It could have been perceived as a tremendous experience, how “our great teacher, who had shared with us the results of his research, now showed us himself how an ancient leader and teacher of humanity could reveal himself in an inspiring way,” how Rudolf Steiner was the first person in modern times to be trained, not as a medium, but as a fully conscious spiritual researcher, through his own strict schooling, to become a serving tool for spiritual beings."

Only a few have passed on something about this very special way in which Rudolf Steiner could be experienced as a messenger of the masters in the esoteric hours. One of them put his memory into the words:

Another reports the deep impression he received when he was able to attend an esoteric session for the first time, with the following words:

"Everyone was sitting in silence. When Rudolf Steiner entered, an unearthly light seemed to shine on his face, from the realm from which he came to us - it didn't just seem like it: it was there. He spoke as if he knew the great masters who guide our lives and aspirations from an immediate knowledge: Kuthumi, Morya, Jesus and Christian Rosenkreutz - the “Masters of Wisdom and Harmony of Feelings”.

Suffice to say that the consecration of this hour was indescribably beautiful. Here Rudolf Steiner appeared entirely as the messenger of a higher world. The impression is unforgettable.¹³

In his book of memoirs, “Transformations of Life” (Basel 1975), the well-known Russian poet Andrei Bely describes in the most detailed and linguistically subtle way how he experienced the task of training attention more for the how than the what in the “Class of Hearing”. For there was no external difference between the esoteric lectures and the other lectures, since everything had an esoteric tone, all the more delicate the more popularly Rudolf Steiner spoke. But what could have been experienced in a concentrated way in the esoteric lectures was precisely how the how became the what and radiated everything.

• 1. See “On the History and the Content of the Gnostic Section of the Esoteric School”, CW 265.
• 2. For the history of the E.S.T., see the preliminary remarks to the second part of this volume.
• 3. On October 23, 1902. Marie von Sivers had already become a member of the E.S.T.
• 4. "Esotericism” (3rd volume of Blavatsky's “Secret Doctrine”), published as posthumous writings by Annie Besant (1897)
• 5. See “Rules”, page 144
• 6. In “From the content of the esoteric lectures”, GA 266/1.
• 7. Preface to the first edition of the lectures “The Karmic Connections of the Anthroposophical Movement”, Dornach 1926, reprinted in “Contributions to the Rudolf Steiner Complete Works” No. 23 Christmas 1968.
• 8. For more on this, see the preliminary remarks to the second part.
• 9. See the Notes for Edouard Schur and letters to Marie Steiner-von Sivers, both in Briefwechsel und Dokumente... (Correspondence and Documents...), GA 262; also the autobiographical lecture Berlin, February 4, 1913 in Beiträge zur Rudolf Steiner Gesamtausgabe, Heft 83/84, 1984.
• 10. In a draft of the first circular letter to the German Theosophical lodges in the summer of 1902, before the official founding of the German section. In Briefwechsel und Dokumente... (Correspondence and Documents...), GA 262, note on page 17.
• 11. Elisabeth Vreede in a lecture given in Stuttgart on July 9, 1930. See Elisabeth Vreede/Thomas Meyer: Zur Bodhisattvafrage, Basel 1989.
• 12. Jenny Schirmer-Bey in “What is happening in the Anthroposophical Society. News for its members”, 1974, No. 35 dated September 1, 1974
• 13. Ludwig Kleeberg, “Wege und Worte”, Stuttgart 1961

Today I want to point once again to an ideal associated with the Goetheanum, which we have just had the great misfortune of losing. My purpose in referring to it again is to make sure that correct thinking prevails on the score of a step about to be taken in Stuttgart in the next few days, a step in the direction of making a new life in the Anthroposophical Society. Whatever anthroposophy brings forth must be built on a solid foundation of enthusiasm, and we can create the right enthusiasm only by keeping oriented to that ideal that every anthroposophical heart should be cherishing and that is great enough to unite all the Society's members in its warmth.

It cannot be denied that enthusiasm for this ideal of anthroposophical cooperation has dwindled somewhat during the three successive phases of anthroposophical development, though the ideal itself remains. As we stand grieving beside the ruins of the building that brought that anthroposophical ideal to eloquent external expression, it becomes the more important that we join forces in the right common feeling toward it. Shared feeling will lead to shared thoughts and beget a strength much needed in view of the constantly increasing enmity that confronts us. Therefore, instead of continuing to discuss matters that have been the focus of my lectures of the past several weeks, you will perhaps allow me to recall an outstanding memory that has a connection with the Goetheanum and is well-suited to restoring the kind of relationships between members that we need in the Anthroposophical Society. For to hold common ideals enkindles the love that every single anthroposophist should be feeling for his fellow members and that can be relied on to dissipate any hard feelings that members of the Society could be harboring against any others, even if only in their thoughts about them.

You may remember that when we started the first High School course at the Goetheanum, I gave a short introductory talk stressing the fact that what people were accomplishing there represented a new kind of striving whereby art, science and religion were to be united in a truly universal sense.

What was being striven for at the Goetheanum, what its forms and colors were meant to convey, was an ideal, a scientific, artistic and religious ideal. It should be the more deeply graven on our hearts now that it can no longer speak to us through outer forms and colors. That will perhaps be brought about if we continue to do as we have been doing these past few weeks in regard to other subjects under study and enquire how earlier periods of human evolution went about pursuing a scientific, artistic and religious ideal.

If we look back at the tremendous, lofty spiritual life of the ancient Orient, we come to a time when the spiritual content of everything revered by these Oriental peoples was immediate revelation to them—a time when they had no doubt whatsoever that the things their senses perceived were mere tracings in matter of divine realities that had been revealed to a visionary capacity none the less real to them for its dreamlike quality.

That way of beholding, instinctive though it was, was at one time such that people in certain specific states of consciousness could perceive spiritual beings in the universe in all their immediate reality, just as with their bodily senses they perceived things and creatures of the three natural kingdoms. The Oriental of an older time was just as convinced by immediate perception of the existence of the divine-spiritual beings connected with the human race as he was of the existence of his fellow men.

This was the source of his inner religious certainty, which differed in no way from his certainty concerning things in nature round about him. He saw his god, and could therefore believe in his existence just as firmly as he believed in the existence of a stone, a plant, clouds or rivers. What modern science dubs animism, picturing the ancients relying on poetic fantasy to endow nature with a living spiritual element, is an invention of childish dilettantism. The fact is that people beheld spiritual beings in the same way they beheld the world of nature and the senses.

This was, as I said, the source of the certainty in their religious life. But it was equally the source they drew on for artistic creation. The spiritual appeared to them in concrete form. They were familiar with the shapes and colors assumed by spiritual elements. They could bring their perception of the spiritual to material expression. They took such building materials as were available, the materials of sculpture and of the other arts, and applied such techniques as they had to express what was spiritually revealed to them.

The reverence they felt in inner soul relationships to their gods was the content of their religious life. When they imprinted on matter what they had beheld in the spirit, that was felt to be their art. But the techniques and the physical materials at their disposal for expressing what they thus beheld fell far short of their actual visions.

We come upon a period in the evolution of the ancient Orient when the divine-spiritual—or, as Goethe called it, the sensible-super-sensible—that man beheld was exceedingly lofty and gloriously beautiful. People's feelings and fantasy were powerfully stirred by their perception of it. But because techniques for dealing with material media were still so rudimentary, artistic creations of the period were but primitive symbolical or allegorical expressions of the far greater beauty human beings perceived with spiritual eyes. An artist of those ancient times describing his work with the feeling-nuance we have today would have said, “What the spirit reveals to me is beautiful, but I can bring only a weak reflection of it to expression in my clay or wood or other media.”

Artists in those days were people who beheld the spiritual in all its beauty and passed on their vision in sense perceptible form to others who could not behold it for themselves. These latter were convinced that when an artist embodied what he saw spiritually in his symbolical or allegorical forms, these forms enabled them, too, to find their way into the world beyond the earth, a world that a person had to enter to experience his full dignity as a human being.

This relationship to the divine-spiritual was so immediate, so real, so concrete that people felt that the thoughts they had were a gift of the gods, who were as present to them as their fellow men. They expressed it thus, “When I talk with human beings, we speak words that sound on the air. When I talk with the gods, they tell me thoughts that I hear only inside me. Words expressed in sounds are human words. Words expressed in thoughts are communications from the gods.”

When human beings had thoughts, they did not believe them to be products of their own soul activity. They believed that they were hearing thoughts whispered to them by divinities. When they perceived with their ears, they said they heard people. When they heard with their souls, when their perception was of thoughts, they said they heard spiritual beings. Knowledge that lived in idea form was thus communication from divine sources in the experiencing of ancient peoples, perception of the Logos as it spoke directly through the gods to men.

We can say, then, that men's beholding of the gods became the inner life of the religious ideal. Their symbolical-allegorical expression of divine forms through the various media was the life underlying the ideal of art. In their re-telling of what the gods had told them lived the ideal of science. These three ideals merged into one in ancient Oriental times, for they were at bottom one and the same.

In the first ideal, men looked up to divine revelation. Their whole soul life was completely suffused with religious feeling. Science and art were the two realms in which the gods shared mankind's life on earth. The artist engaged in creative activity felt that his god was guiding his hand, poets felt their utterance being formed by gods. “Sing to me, Muse, of the anger of the great Peleid, Achilles.” It was not the poet speaking; it was, he felt, the Muse speaking in him, and that was the fact. The abstract modern view, which attributes such statements to poetic license, is a grotesque piece of the childish nonsense so rampant today. Those who adopt it do not know how truly Goethe spoke when he said, “What you call the spirit of the times is just your own spirit with the times reflected in it.”

If we now turn our attention from the way the threefold ideal of religion, art and science lived in ancient Oriental man to consider how it was expressed by the Greeks and the Romans who were such a bare, prosaic copy of them, we find these three ideals in a further form of development. The divine-spiritual that had revealed itself to man from shining heights above was felt by the Greeks to be speaking directly through human beings. Religious life attached itself much more closely to the human, in the sense that a Greek not only experienced his inner life, but his very form, as god-permeated, god-suffused. He no longer looked up to shining heights above him; he looked at the marvellous shape of man. He no longer had the ancient Oriental's direct contemplation of divinity; his beholding was only a weak shadow of it. But anyone who can really enter into Greek poetry, art and philosophy perceives the basic feeling the Greek had, which led him to say that earthly man was more than just a composite of the material elements that his senses perceived in the external world; he saw in him a proof of the existence of divinity. This man of earth whom the Greek could not regard as of earthly origin was for him living proof that Zeus, that Athene ruled in spiritual worlds.

So we see the Greeks looking upon the human form and man's developing inner life as sublime proof of the gods' governance. They could picture their gods as human because they still had such a profound experience of the divine in man.

It was one thing for the Greek to picture his gods as human beings and quite another for modern man to conceive a divine man under the influence of a degraded anthropomorphism. For to the Greek, man was still a living proof of his divine origin. The Greeks felt that no such thing as man could exist if the world were not permeated through and through by the divine.

Religion played a vital part in conceiving man. A person was revered not for what he had made of himself, but just because he was a human being. It was not his everyday achievements or an ambitious earthly striving to excel that inspired reverence; it was what had come with him as his humanness into life on earth. The reverence accorded him enlarged to reverence for the divine-spiritual world.

The artistic ideal entertained by the Greeks was, on the one hand, a product of their feeling for the divine-spiritual element they embodied and to which their presence on earth testified. On the other hand, they had a strong sense—unknown to the ancient Oriental—of the laws governing the physical world of nature, the laws of consonance and dissonance, of volume, of the inertia or the supporting capacity of various earth materials. Where the Oriental handled his media awkwardly and was unable to go beyond a crudely symbolical-allegorical treatment of the spiritual reality that overwhelmed and overflowed him, so that the spiritual fact he was trying to give expression to in some work of art was always far more glorious and grand than the awkward representation of it, the Greek's striving was to embody all the fulness of his spiritual experience in the physical medium he had by this time learned to handle.

The Greeks never allowed a column to be any thicker than it had to be to carry the weight it was intended to support. They would not have permitted themselves to represent anything of a spiritual nature in the awkward manner characteristic of ancient Oriental art; the physical laws involved had to have been perfectly mastered. Spirit and matter had to be united in a balanced union. There is as much of spirit as of material lawfulness in a Greek temple, and a statue embodies as much of the spiritual element as the expressiveness of the material allows. Homer's verses flow in a way that directly manifests the flowing of divine speech in the human. The poet felt as he shaped his words that he had to let the laws of language itself be his guide to the achieving of perfect control over every aspect of his utterance. Nothing could be left in the awkward, stammering form typical of ancient Oriental hymns. It had to be expressed in a way that did full justice to the spirit. The goal, in other words, was so fully to master the physical laws inherent in the artistic medium employed that every last vestige of what the spirit had revealed was made manifest in sense perceptible form.

The Greeks' feeling that man was evidence of divine creation was matched by their feeling that works of art, like temples and statues, also had to bear witness to divine governance, though that was now conceived as acting through the agency of human fantasy. Looking at a temple, one could see that its builder had so mastered all the laws of his medium that every least detail of their application reflected what he had experienced in his intercourse with the gods.

The earliest Greek tragedies were plays in which the dramatis personae represented spiritual beings such as Apollo and Dionysos, with the chorus an echo of sorts, an echo of the divine that ruled in nature. Tragedies were intended to bring to expression through human beings as an adequate medium events transpiring in the spiritual world. But this was not conceived as in ancient Oriental times, when man had, as it were, to look up into a higher realm than that where the work of art stood. Instead, it was thought of as taking place on the level on which the tragedy was being enacted, making it possible to experience in every gesture, every word, every recitativ of the chorus how a spiritual element was pouring itself into sense perceptible forms beautifully adapted to it. This constituted the Greek ideal of art.

And the scientific ideal? The Greek no longer felt as livingly as the Oriental had that the gods were speaking to him in ideas and thoughts. He already had some inkling of the fact that effort was attached to thinking. But he still felt thoughts to be as real as sense perceptions, just as he felt earthly human beings with their human forms and inner life to be walking evidence of divinity. He perceived his thoughts in the same way that he perceived red or blue, C # or G, and he perceived them in the outer world in the same way that eyes and ears receive sense impressions. This meant that he no longer experienced the speaking of the Logos quite as concretely as the Oriental did. The Greeks did not compose Vedas, of which the Orientals had felt that the gods gave them the ideas they expressed. The Greek knew that he had to work out his thoughts, just as someone knows that he has to use his eyes and look about him if he wants to see the surrounding world. But he still knew that the thoughts he developed were divine thoughts impressed into nature. A thought was therefore earthly proof of the gods' speaking. Whereas the Oriental still heard that speaking, the Greek discerned the human quality of language, but saw in it direct earthly proof of the existence of divine speech.

To the Greeks, science was thus also like a divine gift, something obviously despatched to earth by the spirit, exactly as man with his divine outer form and inner experiencing had been sent here. So we see how the religious, artistic and scientific ideal changed in the course of humanity's evolution from the Oriental to the Greek culture.

In our epoch, which, as I have often explained, began in the first third of the fifteenth century, Western man's development has again reached a point where he is confronted with the necessity of bringing forth new forms of the venerable, sacred ideals of religion, art and science. This development was what I had in mind when we were launching the first High School course at the Goetheanum. I wanted to make it clear that the Goetheanum stood there because the inner laws of human evolution require that the religious, artistic and scientific ideals be clothed in magnificent new forms transcending even those of Greece.

That is why one feels so overwhelmed by grief as one's eye falls on ruins where a building should be standing and indicating in its every form and line and color the new shape that the three great ideals should be assuming as they emerge from the innermost soul of an evolving humanity. Grief and sorrow are the only emotions left to us as we contemplate the site that was meant to speak so eloquently of the renewal of man's three great ideals. Ruins occupy it, leaving us only one possibility, that of cherishing in our hearts everything we hoped to realize there. For while another building might conceivably be erected in its place, it would certainly not be the one we have lost. In other words, it will never again be possible for a building to express what the old Goetheanum expressed.

That is why everything the Goetheanum was intended to contribute to the three great ideals of the human race should be the more deeply graven on our hearts. In our day we cannot say with the clairvoyant Oriental of an older time that the divine-spiritual confronts us in all its shining immediacy as do the creatures of the sense world, or that the deeds of the gods are as present to our soul perception as any sense perceptible acts that may be performed in the external world in everyday living. But when we quicken our inquiry into man and nature with the living quality with which anthroposophical thinking and feeling endow such studies, we see the world for the cosmos, or the universe clothed in a different form than that in which the Greeks beheld it.

When a Greek made nature the object of his study or contemplated human beings moving about in the world of the senses, he had the feeling that where a spring welled up or a mountain thrust its cloud-crowned peak into the sky, when the sun came up in the rosy brilliance of the dawn or a rainbow spanned the heavens, there the spirit spoke in these phenomena. The Greeks beheld nature in a way that enabled them to feel the presence of the spirit in it. Their contemplation of nature really satisfied them; what they saw there satisfied every facet of their beings.

I have often emphasized how justifiably people speak of an advance in natural science, and anthroposophy is in a unique position to recognize the real significance of the scientific progress of recent centuries. I have often stressed this. Anthroposophy is far from wanting to denigrate or to criticize science and scientific inquiry; it honors all truly sincere study. In the course of recent centuries, my dear friends, people have indeed learned an enormous amount about nature. If one goes more deeply into what has been learned, the study of nature leads, as I have often stated from this platform, to insight into man's repeated earth lives, insight into the transformation of nature. One gets a preview of the future, when man will bring to new forms of life what his senses and his soul and spirit are experiencing in the present moment.

If one undertakes a suitably deeper study of nature, one's total outlook on it becomes different from that that the Greeks had. It might be said that they saw nature as a fully matured being from which the glory of the spiritual worlds shone out. Modern man is no longer able to look upon nature in this light. If we survey everything we have come to know and feel about nature's creations as a result of making use of our many excellent devices and instruments, we see nature rather as harboring seed forces, as bearing in its womb something that can come to maturity only in a distant future.

The Greek saw every plant as an organism that had already reached a perfect stage for the reason that the god of the species lived in each single specimen. Nowadays we regard plants as something that nature has to bring to still higher stages. Everywhere we look we see seed elements. Every phenomenon we encounter in this unfinished nature, so pregnant with future possibilities, causes us to feel that a divine element reigns over nature and must continue to do so to ensure its progressing from an embryonic to an eventually perfect stage.

We have learned to look much more precisely at nature. The Greek saw the bird where we see the egg. He saw the finished stage of things; we, their beginnings. The person who feels his whole heart and soul thrill to the seed aspects, the seed possibilities in nature, is the man who has the right outlook on it.

That is the other side of modern natural science. Anyone who starts looking through microscopes and telescopes with a religious attitude will find seed stages everywhere. The exactness characteristic of the modern way of studying nature allows us to see it as everywhere creative, everywhere hastening toward the future. That creates the new religious idea.

Of course, only a person with a feeling for the seed potentialities that each individual will live out in other, quite different earthly and cosmic lives to come can develop the religious ideal I am describing.

The Greeks saw in man the composite of everything there was in the cosmos of his own period. The ancient Orientals saw in man the composite of the whole cosmic past. Today, we sense seeds of the future in human beings. That gives the new religious ideal its modern coloring.

Now let us go on to consider the new ideal of art. What do we find when we subject nature and its forms to a deeper, life-attuned study, refusing to call a halt at externalities and abstract ideas? My dear friends, you saw what we find before your very eyes in the capitals of our Goetheanum pillars and in the architrave motifs that crowned them. None of this was the result of observing nature; it was the product of experiencing with it. Nature brings forth forms, but these could just as well be others. Nature is always challenging us to change, to metamorphose its forms. A person who merely observes nature from the outside copies its forms and falls into naturalism. A person who experiences nature, who doesn't just look at the shapes and colors of plants, who really has an inner experience of them, finds a different form slipping out of every plant and stone and animal for him to embody in his medium. The Greek method, which aimed at completely expressing the spirit through a masterly handling of the medium, is not our method. Our way is to enter so deeply into nature's forms that one can bring them to further, independent metamorphosis. We do not resort to the symbolical-allegorical Oriental treatment or strive for the Greek's technical mastery of a medium. Our method is so to handle every line and color in the work of art that it strives toward the divine. The Oriental employed symbolism and allegory to express the divine, which rayed out like an aura from his works, rayed out and welled over and submerged them, speaking much more eloquently than the forms did. We moderns must create works where in the form element speaks more eloquently than nature itself does, yet speaks in a manner so akin to it that every line and color becomes nature's prayer to the divine. In our coming to grips with nature we develop forms wherein nature itself worships divinity. We speak to nature in artistic terms.

In reality, every plant, every tree has the desire to look up in prayer to the divine. This can be seen in a plant's or a tree's physiognomy. But plants and trees do not dispose over a sufficient capacity to express this. It is there as a potential, however, and if we bring it out, if we embody in our architectural and sculptural media the inner life of trees and plants and clouds and stones as that life lives in their lines and colors, then nature speaks to the gods through our works of art. We discover the Logos in the world of nature. A higher nature than that surrounding us reveals itself in art, a higher nature that, in its own entirely natural way, releases the Logos to stream upward to divine-spiritual worlds.

In Oriental works of art the Logos streamed downward, finding only stammering expression in human media. Our art forms must be true speech forms, voicing what nature itself would say if it could live out its potential. That is the new artistic ideal that comes to stand beside the religious ideal that looks at nature from the standpoint of its seed endowment.

The third is our scientific ideal. That is no longer based on the feeling the Orientals had that thoughts are something whispered straight into human souls by gods. Nor can it have kinship with the Greek ideal, which felt thoughts to be inner witnesses to the divine. Nowadays we have to exert purely human forces, work in a purely human way, to develop thoughts. But once we have made the effort and achieved thoughts free of any taint of egotism, self-seeking, subjective emotionality or partisan spirit such as colors thoughts with prejudiced opinions, once we have exerted ourselves as human beings to experience thoughts in the form they themselves want to assume, we no longer regard ourselves as the creators and shapers of our thoughts, but merely as the inner scene of action where they live out their own nature. Then we feel the largeness of these sefless and unprejudiced thoughts that seem to be our own creations, and are surprised to find that they are worthy of depicting the divine; we discover afterwards that thoughts that take shape in our own hearts are worthy of depicting the divine. First, we discover the thought, and afterwards we find that the thought is nothing less than the Logos! While you were selflessly letting the thought form itself in you, your selflessness made it possible for a god to be the creator of that thought. Where the Oriental felt thought to be revelation and where the Greek found it proof of divine reality, we feel it to be living discovery: we have the thought, and afterwards it tells us that it was permitted to express divinity. That is our scientific ideal.

Here we stand, then, in the ongoing evolution of the human race, realizing what point we have reached in it. We know, as we look at the human head with the ears at the side, at the larynx and the distorted shoulder blades, that we must be able to do more than just contemplate them. If we succeed in transforming these shapes of nature, a single form emerges from a further development of the shoulder blades and a growing-together of the ears and larynx: a Luciferic form, composed of chest and head, wings, larynx and ears.

We reach the point of perceiving the artistic element in nature, the element that endows its forms with life, allowing a higher life of form to emerge than that found in nature itself.

But this also puts us in the position of being able to trace nature's own activity in the metamorphoses whereby it transforms the human being, and we are able to apply this same artistry in the pedagogical-didactic field. We bring this same creative artistry to pedagogical work with children, who are constantly changing. For we have learned it at hand of an art that we recognize to be the Logos-producing nature-beyond-nature. We learn it from springs that are more than springs, for they commune with the gods. We learn it from trees that are more than trees; for where the latter achieve only a stammering movement of their branches, the former disclose themselves to modern artistic fantasy in forms that point to the gods with gesturings of branch and crown. We learn it from the cosmos as we metamorphose its forms and re-shape them, as we tried to do in our Goetheanum. All these studies teach us how to work from day to day with children to help support the process that daily re-shapes, re-creates them. This enables us to bring artistry into the schooling of the human race, and the same holds true in other areas.

That is the light in which the three great ideals of humanity—the religious ideal, the artistic ideal, the scientific ideal—appear, re-enlivened, to the contemplating soul of the anthroposophist. The forms of the Goetheanum were intended to fill him with enthusiasm for experiencing these lofty ideals in their new aspect. Now we must quietly engrave them on our hearts. But they must be made a source of enthusiasm in us. As we acquire that enthusiasm and are lifted toward the divine in our experiencing of the three ideals, earth's highest ideal develops in us. The Gospel says, “Love thy neighbor as thyself, and God above all.” Another way of putting it is, “If one looks upon the divine in the light of the present day aspect of the three ideals, as a modern human being must, one learns to love the divine.” For one feels that one's humanness depends on devoting oneself with all the love at one's command to the three ideals. But then one feels oneself united with every other individual who is able to do likewise and offer up the same love. One learns to love the divine above all else, and, in loving God, to love one's neighbor as oneself. That keeps any hard feelings from developing.

That is what can unite and make a single entity of the separate members of the Society. That is the present need. We have had the experience of going through a phase in the Society in which anthroposophy was poured into separate channels, such as pedagogy and other practical concerns, into artistic activities, and so on. Now we need to pull together. We have first-rate Waldorf School teachers and other professionals. Everyone who is giving of his best at a special post needs to find a way to bring the sources of anthroposophical life to ever fresh flowing. That is what is needed now.

Since that is our need, since the leading anthroposophists need to prove their awareness of the present necessity of re-enlivening the Anthroposophical Society, we have arranged a meeting on these matters. It is to take place in Stuttgart in the next few days. Those who mean well by the Society should be cherishing the warmest hopes for what will come of that occasion. For only if the individuals present there can develop the right tone, a tone ringing with true, energetic enthusiasm for the three great love-engendering ideals, only if the energy and content of the words they speak guarantee this, can there be hope of the Anthroposophical Society achieving its goal. For what eventuates there will set the tone for the turn things will take in wider circles of the Society.

I will know, too, what my own course must be after seeing what comes of the Stuttgart conference. Great expectations hang on it. I ask all of you who cannot make the journey to Stuttgart to be with us in supporting thoughts. It is a momentous occasion that calls for participation and wholesomely based, energetic effort on behalf of the great ideals so essential to modern humanity. We are informed of them not by any arbitrary account set down by human hand, but in that script graven by the whole course of evolution, the whole import of man's earthly development, which declares itself to us every bit as plainly as does the sun to waking human beings.

Let us set about kindling this enthusiasm in our souls; then it will become deeds. And deeds are essential.

In wishing to describe the development of groupings which have a certain connection with the Anthroposophical Society, I yesterday had to make reference to the impact of H.P. Blavatsky, because Blavatsky's works at the end of the nineteenth century prompted the coming together of those whom I described as homeless souls.

Blavatsky's works have very little to do with anthroposophy. I do not, however, want simply to describe the history of the anthroposophical movement, but also to characterize those of its aspects which relate to the Society. And that requires the kind of background which I have given you.

Now it is of course quite easy—if we want to be critical—to dismiss everything that can be said about Blavatsky by pointing to the questionable nature of some of the episodes in her life.

I could give you any number of examples. I could tell you how, within the Society which took its cue from Blavatsky and her spiritual life, the view gained ground that certain insights about the spiritual world became known because physical letters came from a source which did not lie within the physical world. Such documents were called the Mahatma Letters.¹ It then became a rather sensational affair, when evidence of all kinds of sleight of hand with sliding doors was produced. And there are other such examples.

But let us for the moment take another view, namely to ignore in the first instance everything which took place outwardly, and simply examine her writings. Then you will come to the conclusion that Blavatsky's works consist to a large degree of dilettantish, muddled stuff, but that despite this they contain material which, if it is examined in the right way, can be understood as reproducing far-reaching insights into the spiritual world or from the spiritual world—however they were acquired. That simply cannot be denied, in spite of all the objections which are raised.

This, I believe, leads to an issue of extraordinary importance and significance in the spiritual history of civilization. Why is it that at the end of the nineteenth century revelations from a spiritual world became accessible which merit detailed attention, even from the objective standpoint of spiritual science, if only as the basis for further investigation; revelations which say more about the fundamental forces of the world than anything which has been discovered about its secrets through modern philosophy or other currents of thought? That does seem a significant question.

It contrasts with another cultural-historical phenomenon which must not be forgotten, namely that people's ability to discriminate, their surety of judgement, has suffered greatly and regressed in our time.

It is easy to be deceived about this by the enormous progress which has been made. But it is precisely because individual human beings participate in the spiritual life as discerning individuals that we get some idea of the capacity which our age possesses to deal with phenomena which require the application of judgement.

Many examples could be quoted. Let me ask those, for example, who concern themselves with, say, electrical engineering, about the significance of Ohm's Law. The answer will be, of course, that Ohm's Law constitutes one of the basic rules for the development of the whole field of electrical engineering. When Ohm² completed the initial work which was to prove fundamental for the later formulation of Ohm's Law his work was rejected as useless by an important university's philosophical faculty. If this faculty had had its way, there would be no electrical engineering today.

Take another example: the important role which the telephone plays in modern civilization. When Reis,³ who was not part of the official scientific establishment, initially wrote down the idea of the telephone and submitted his manuscript to one of the most famous journals of the time, the Poggendorffschen Annalen, his work was rejected as unusable. That is the power of judgement in our time! One simply has to face up to these things in a fully objective manner.

Or there are occasional fine examples which characterize the judicial competence of the trendsetters among those who are responsible for administering, say, our cultural life. And the general public moving along the broad highway is completely spellbound by what is deemed acceptable by these standards today. No country is better or worse than any other.

Take the case of Adalbert Stifter,⁴ a significant writer. He wanted to become a grammar school teacher. Unfortunately he was thought to be totally unsuitable, not talented enough for such a post. Coincidentally a certain Baroness Mink, who had nothing to do with judging the ability of grammar school teachers, heard about Adalbert Stifter as a writer, acquainted herself with the material he had produced so far—which he himself did not think was particularly good—and prevailed upon him to have it published. That caused a great stir. The authorities suddenly took the view that there was no one better equipped to become the schools inspector for the whole country. And thus a person who a short while before had been thought too incompetent to become a teacher was suddenly appointed to supervise the work of every other teacher!

It would be an exceedingly interesting exercise to examine these things in all areas of our intellectual life, finishing with someone like, for instance, Julius Robert Mayer.⁵ As you know, I have called into question the application under certain circumstances of the law of conservation of energy, which attaches to his name. But contemporary physics defends this law unconditionally as one of its pillars. When he went to Tubingen University, he was advised one fine day to leave, because of his performance. The university can certainly take no credit for the discoveries he made, because it wanted to send him down before he sat the exams which enabled him to become a doctor.

If all this material were seen in context, it would reveal an exceedingly important element in contemporary cultural history; an element through which it would be possible to demonstrate the weakness of this age of materialistic progress in recognizing the significance of spiritual events.

Such things have to be taken into account when taking full stock of the hostile forces opposing the intervention of spiritual movements. It is necessary to be aware of the general level of judgement which is applied in our time, an age which is excessively arrogant, precisely about its non-existent capacity to reach the right conclusions.

It was, after all, a very characteristic event that many of the things traditionally preserved by secret societies, which were at pains to prevent them reaching the public, should suddenly be published by a woman, Blavatsky, in a book called Isis Unveiled. Of course people were shocked when they realized that this book contained a great deal of the material which they had always kept under lock and key. And these societies, I might add, were considerably more concerned about their locks and keys than is our present Anthroposophical Society.

It was certainly not the intention of the Anthroposophical Society to secrete away everything contained in the lecture cycles. At a certain point I was requested to make the material, which I otherwise discuss verbally, accessible to a larger circle. And since there was no time to revise the lectures they were printed as manuscripts in a form in which they would otherwise not have been published—not because I did not want to publish the material, but because I did not want to publish it in this form and, furthermore, because there was concern that it should be read by people who have the necessary preparation in order to prevent misunderstanding. Even so, it is now possible to acquire every lecture cycle, even for the purpose of attacking us.

The societies which kept specific knowledge under lock and key and made people swear oaths that they would not reveal any of it, made a better job of protecting these things. They knew that something special must have occurred when a book suddenly appeared which revealed something of significance in the sense that we have discussed. As for the insignificant material—well, you need only go to one of the side-streets in Paris and you can buy the writings of the secret societies by the lorry load. As a rule these publications are worthless.

But Isis Unveiled was not worthless. Its content was substantive enough to identify the knowledge which it presented as something original, through which was revealed the ancient wisdom which had been carefully guarded until that moment.

As I said, those who reacted with shock imagined that someone must have betrayed them. I have discussed this repeatedly from a variety of angles in previous lectures.⁶ But I now want rather to characterize the judgement of the world, because that is particularly relevant to the history of the movement. After all, it was not difficult to understand that someone who had come into the possession of traditional knowledge might have suggested it to Blavatsky for whatever reason, and it need not have been a particularly laudable one. It would not be far from the truth to state that the betrayal occurred in one or a number of secret societies and that Blavatsky was chosen to publish the material.

There was a good reason to make use of her, however. And here we come to a chapter in tracing our cultural history which is really rather peculiar. At the time there was very little talk of a subject which today is on everyone's lips: psychoanalysis. But Blavatsky enabled the people of sound judgement who came into contact with this peculiar development to experience something in a living way which made what has been written so far by the various leading authorities in the psychoanalytic field appear amateurish in the extreme. For what is it that psychoanalysis wishes to demonstrate?

Where psychoanalysis is correct in a certain sense is in its demonstration that there is something in the depths of human nature which, in whatever form it exists there, can be raised into consciousness; that there is something present in the body which, when it is raised to consciousness, appears as something spiritual. It is, of course, an extremely primitive action for a psychoanalyst to raise what remains of past experience from the depths of the human psyche in this way; past experience which has not been assimilated intensively enough to satisfy the emotional needs of a person, so that it sinks to the bottom, as it were, and settles there as sediment, creating an unstable rather than a stable equilibrium. But once brought into consciousness it is possible to come to terms with such experiences, thus liberating the human being from their unhealthy presence.

Jung⁷ is particularly interesting. It occurred to him that somewhere in the depths—of course there is some difficulty in defining where—there are all the experiences with which the human being has failed to come to terms since birth; that embedded in the individual psyche there are all kinds of ancestral and cultural experiences stretching far back. And today some poor soul goes to his therapist who psychoanalyses him and discovers something so deep-seated in the psyche that it did not originate in his present life, but came through his father, grandfather, great-grandfather and so on, until we arrive at the ancient Greeks who experienced the Oedipus problem. It passed down through the blood and today, when these Oedipal feelings make their presence felt in the human psyche, they can be psychoanalysed away. Furthermore, people believe that they have discovered some very interesting connections through their ability to psychoanalyse away what lies in the far distant past of ones civilization.

The only problem is that these are thoroughly unscientific research methods. You need only have a basic knowledge of anthroposophy to know that all kinds of things can be extracted from the depths of the human psyche. First there is our life before birth, the things which the human being has experienced before he descended into the physical world, and then there are those things which he has experienced in earlier lives on earth. That takes you from a dilettantish approach to reality! But one also learns to recognize how the human psyche contains in condensed form, as it were, the secrets of the cosmos. Indeed, that was the view of past ages. That is why the human being was described as a microcosm.

What we encounter as psychoanalysis today really is dilettantish in the extreme. On the one hand it is psychologically amateurish because it does not recognize that at certain levels physical and spiritual life become one. It considers the superficial life of the soul in abstract terms, and does not advance to the level where this soul life weaves creatively in the blood and in the breathing—in other words, where it is united with our so-called material functions. But the physical life is also amateurishly conceived, because it is observed purely in its outer physical aspects and there is no understanding that the spiritual is present everywhere in physical life, and above all in the human organism. When these two amateurish views are brought together in such a way that the one is supposed to illuminate the other, as in psychoanalysis, then we are simply left with dilettantism.

Well, the manifestation of this kind of amateurism may be seen with Blavatsky from a psychological perspective. A stimulus may have come from somewhere, through some betrayal. This stimulus had the same effect as if a wise and invisible psychiatrist had triggered within her a great amount of knowledge which originated in her own personality rather than from ancient writings.

Up to the fifteenth century or thereabouts it was not an infrequent occurrence for visions of cosmic secrets to be triggered within human beings by some particularly characteristic physical happening. Later this became seen as an extremely mystical event. The tale told about Jakob Boehme,⁸ who had a magnificent vision as he looked at a pewter bowl, is admired because people do not know that up to the fifteenth century it was very common for an apparently minor stimulus to provoke in human beings tremendous visions of cosmic secrets.

But it became increasingly rare, due to the increasing dominance of the intellect. Intellectualism is connected with a specific development of the brain. The brain calcifies, as it were, and becomes hardened. This cannot, of course, be demonstrated anatomically and physiologically, but it can be shown spiritually. This hardened brain simply does not permit the inner vision of human beings to rise to the surface of consciousness.

And now I have to say something extremely paradoxical, which is nevertheless true. A greater hardening of the brain took place in men, ignoring exceptions which, of course, exist both in men and women—which is not to say that this is a particular reason for female brains to celebrate, for at the end of the nineteenth century they became hard enough too. But it was nevertheless men who were ahead in terms of a more pronounced intellectualism and hardening of the brain. And that is connected with their inability to form judgements.

This was exactly the same time at which the secrecy surrounding the knowledge of ancient times was still very pronounced. It became obvious that this knowledge had little effect on men. They learnt it by rote as they rose through the degrees. They were not really affected by it and kept it under lock and key. But if someone wished to make this ancient wisdom flower once more, there was a special experiment he could try, and that was to make a small dose of this knowledge, which he need not even necessarily have understood himself, available to a woman whose brain might have been prepared in a special way—for Blavatsky's brain was something quite different from the brains of other nineteenth-century women. Thus, material which was otherwise dried-up old knowledge was able to ignite, in a manner of speaking, in these female brains through the contrast with what was otherwise available as culture; was able to stimulate Blavatsky in the same way that the psychiatrist stimulates the human psyche. By this means she was able to find within herself what had been forgotten altogether by that section of mankind which did not belong to the secret societies, and had been kept carefully under lock and key and not understood by those who did belong. In this way what I might describe as a cultural escape valve was created which allowed this knowledge to emerge.

But at the same time there was no basis on which it could have been dealt with in a sensible manner. For Madame Blavatsky was certainly no logician. While she was able to use her personality to reveal cosmic secrets, she was not capable of presenting these things in a form which could be justified before the modern scientific conscience.

Now just ask yourselves how, given the paucity of judgement with which spiritual phenomena were received, was there any chance of correctly assessing their re-emergence only twenty years later in a very basic and dilettantish form in psychoanalysis? How was proper account to be taken of something which had the potential to become an overwhelming experience, but to which psychoanalysis can only aspire once it has been cleansed and clarified and stands on a firm basis; when it is no longer founded on the blood which has flowed down the generations, but encompasses a true understanding of cosmic relationships? How was such experience, which presents a magnificent uncaricatured counter-image to today's impaired psychoanalytical research, to be assimilated adequately within a wider context in an age in which the ability to form true judgements was such as I have described? In this respect there were some interesting experiences to be had.

Let me illustrate this with an example of how difficult it is in our modern age to make oneself understood if one wants to appeal to wider, more generous powers of judgement; you will see from the remainder of the lectures how necessary it is that I deal with these apparently purely personal matters.

There was a period at the turn of the century in Berlin during which a number of Giordano Bruno societies were being established, including a Giordano Bruno League. Its membership included some really excellent people who had a thorough interest in everything contemporary which merited the concentration of ones ideas, feelings and will. And in the abstract way in which these things happen in our age, the Giordano Bruno League also referred to the spirit. A well-known figure⁹ who belonged to this League titled his inaugural lecture “No Matter without Spirit”. But all this lacked real perspective, because the spirit and the ideas which were being pursued there were fundamentally so abstract that they could not approach the reality of the world. What annoyed me particularly was that these people introduced the concept of monism at every available opportunity. This was always followed with the remark that the modern age had escaped from the dualism of the Middle Ages. I was annoyed by the waffle about monism and the amateurish rejection of dualism. I was annoyed by the vague, pantheistic reference to the spirit: spirit which is present, well, simply everywhere. The word became devoid of content. I found all that pretty hard to take. Actually I came into conflict with the speaker immediately after that first lecture on “No Matter without Spirit”, which did not go down well at all. But then all that monistic carry-on became more and more upsetting, so I decided to tackle these people in the hope that I could at least inject some life into their powers of discernment. And since a whole series of lectures had already been devoted to tirades against the obscurantism of the Middle Ages, to the terrible dualism of scholasticism, I decided to do something to shake up their powers of judgement. I am currently accused of having been a rabid disciple of Haeckel at that time.

I gave a lecture on Thomas Aquinas¹⁰ and said, in brief, that there was no justification to refer to the Middle Ages as obscurantist, specifically in respect of the dualism of Thomism and scholasticism. As monism was being used as a catchword, I intended to show that Thomas Aquinas had been a thorough monist. It was wrong to interpret monism solely in its present materialistic sense; everyone had to be considered a monist who saw the underlying principle of the world as a whole, as the monon. So I said that Thomas Aquinas had certainly done that, because he had naturally seen the monon in the divine unity underlying creation. One had to be clear that Thomas Aquinas had intended on the one hand to investigate the world through physical research and intellectual knowledge but, on the other hand, that he had wanted to supplement this intellectual knowledge with the truths of revelation. But he had done that precisely to gain access to the unifying principle of the world. He had simply used two approaches. The worst thing for the present age would be if it could not develop sufficiently broad concepts to embrace some sort of historical perspective.

In short, I wanted to inject some fluidity into their dried-out brains. But it was in vain and had a quite extraordinary effect. To begin with, it had not the slightest meaning to the members of the Giordano Bruno League. They were all Lutheran protestants. It is appalling, they said; we make every attempt to deal Catholicism a mortal blow, and now a member of this self-same Giordano Bruno League comes along to defend it! They had not the slightest idea what to make of it. And yet they were among the most enlightened people of their time. But it is through this kind of thing that one learns about powers of discrimination; specifically, the willingness to take a broadly based view of something which, above all, did not rely on theoretical formulations, but aimed to make real progress on the path to the spirit, to gain real access to the spiritual world.

Because whether or not we gain access to the spiritual world does not depend on whether we have this or that theory about the spirit or matter, but whether we are in a position to achieve a real experience of the spiritual world. Spiritualists believe very firmly that all their actions are grounded in the spirit, but their theories are completely devoid of it. They most certainly do not lead human beings to the spirit. One can be a materialist, no less, and possess a great deal of spirit. It, too, is real spirit, even if it has lost its way. Of course this lost spirit need not be presented as something very valuable. But having got lost, deluding itself that it considers matter to be the only reality, it is still filled with more spirit than the kind of unimaginative absence of anything spiritual at all which seeks the spirit by material means because it cannot find any trace of spirit within itself.

When you look back, therefore, at the beginnings you have, to understand the great difficulty with which the revelations of the spiritual world entered the physical world in the last third of the nineteenth century. Those beginnings have to be properly understood if the whole meaning and the circumstances governing the existence of the movement are to make sense. You need to understand, above all, how serious was the intention in certain circles not to allow anything which would truly lead to the spirit to enter the public domain. There can be no doubt that the appearance of Blavatsky was likely to jolt very many people who were not to be taken lightly. And that is indeed what happened. Those people who still preserved some powers of discrimination reached the conclusion that here there was something which had its source within itself. One need only apply some healthy common sense and it spoke for itself. But there were nevertheless many people whose interests would not be served by allowing this kind of stimulus to flow into the world.

But it had arrived in the form of Blavatsky who, in a sense, handled her own inner revelation in a naive and helpless manner. That is already evident in the style of her writings and was influenced by much that was happening around her. Indeed, do not believe that there was any difficulty—particularly with H.P. Blavatsky—for those who wanted to ensure that the world should not accept anything of a spiritual nature, to attach themselves to her entourage. In a sense she was gullible because of her naive and helpless attitude to her own inner revelations. Take the affair with the sliding doors through which the Mahatma Letters were apparently inserted, when in fact they had been written and pushed in by someone outside. The person who pushed them in deceived Blavatsky and the world. Then, of course, it was very easy to tell the world that she was a fraud. But do you not understand that Blavatsky herself could have been deceived? For she was prone to an extraordinary gullibility precisely because of the special lack of hardness, as I would describe it, of her brain.

The problem is an exceedingly complicated one and demands, like everything of a true spiritual nature which enters the world in our time, a quality of discernment, a healthy common sense. It is not exactly evidence of healthy common sense to judge Adalbert Stifter incapable of becoming a teacher and subsequently, when the nod came—in this case it was again due to a woman, and probably one with a less sclerotic brain than all those officials—to find him suitable to inspect all those he had not been allowed to join.

A healthy common sense is required to understand what is right. But there are some peculiar views about this healthy common sense. Last year I said that what anthroposophy had to say from the spiritual world could be tested by healthy common sense. One of my critics came to the conclusion that it was a wild-goose chase to talk about healthy common sense, because everyone with a scientific education knew that reason which was healthy understood next to nothing, and anybody who claimed to understand anything was not healthy. That is the stage we have reached in our receptivity to things spiritual.

These examples show you how contemporary attitudes have affected the whole movement. For it is almost inevitable—particularly given someone as difficult to understand as Blavatsky—that such an atmosphere should lead to a variation of the one message: any clever person today, anyone with healthy common sense, will say ignorabimus;¹¹ anyone who does not say ignorabimus must be either mad or a swindler.

If we really want to understand our times in order to gain some insight into the conditions governing the existence of the anthroposophical movement, then this must not be seen purely as the malicious intent of a few individuals. It has to be seen as something which in all countries, in contemporary mankind, belongs to the flavour of our times. Then, however, we will be able to imbue the strong and courageous stand we should adopt with something which, if one looks at our age from an anthroposophical point of view, should not be omitted—despite the decisive, spiritually decisive, rejection of our opponents' position—compassion. It is necessary to have compassion in spite of everything, because the clarity of judgement in our times has been obscured.

• 1. These are the so-called Mahatma Letters which were printed in A. P. Sinnett's The Occult World, London, 1881. They are linked with the so-called Coulomb affair of a later date, which is what Rudolf Steiner is referring to when he speaks about the rather sensational affair, and all kinds of sleight of hand with sliding doors.
• 2. Simon Ohm, 1787–1854. Famous physicist.
• 3. Philipp Reis, 1834–1874. Teacher and physicist.
• 4. Adalbert Stifter, 1805–1868. Writer and painter. The episode concerning his discovery as a writer by Baroness Mink in 1840 and his later appointment as schools inspector in 1849/50 is recounted in every biography.
• 5. Julius Robert Mayer, 1814–1878. Doctor and physicist.
• 6. cf. Dornach, 11 October 1915 in The Occult Movement in the Nineteenth Century. Translated by D. S. Osmond. Rudolf Steiner Press, London, 1973. Berlin, 23 October, 1911 in Earthly and Cosmic Man. Translated by D. S. Osmond. Rudolf Steiner Publishing Co., London, 1948. Address in Helsingfors, 11 April, 1912, in GA 158; typescript (Z409) in Rudolf Steiner House library, London.
• 7. Carl Gustav Jung, 1875–1961. Leading proponent of psychoanalysis. cf. also Rudolf Steiner's lectures of 10 and 11 November 1917 in Psychoanalysis in the Light of Anthroposophy. Translated by M. Laird-Brown. Rudolf Steiner Press, London, and Anthroposophic Press, New York, 1946 as well as the question-and-answer session related to the lecture of 28 April 1920 in The Renewal of Education. Rudolf Steiner Schools Fellowship, 1981.
• 8. Jakob Boehme, 1575–1624. Cf. Rudolf Steiner, Eleven European Mystics. pp. 123ff.
• 9. Dr. Bruno Wille, author of Offenbarungen des Wacholderbaums (Novel of a Seer). Leipzig, 1901. cf. Rudolf Steiner's detailed review reprinted in GA 34. Also The Course of My Life, Chapter XXIX, and Briefe II.
• 10. The reference is to the lecture “Monismus und Theosophie” of 8 October 1902. cf. also The Course of My Life, Chapter XXIX, and Briefe II.
• 11. Ignoramus et ignorabimus (we do not know and we will never know). Phrase coined by the Berlin physiologist Emil Du Bois-Reymond (1818–1896) in his speech “ber die Grenzen des Naturerkennens”, which passed into common usage.

Among the spiritual conditions of evolution that have led to the Anthroposophical Movement and that are contained within its karma from the spiritual side, I have mentioned two external symptoms. The one is expressed in the rise of the Catechism with its questions and answers, leading towards a faith which is no longer in direct touch with the spiritual world. The other is represented by the Mass becoming exoteric. The Mass in its totality, including the Transubstantiation and Holy Communion, was made accessible to all, even to the unprepared. It thus lost its character of an ancient Mystery.

These two earthly events led those who observed them from the spiritual world to prepare in a very definite way, within the stream of spiritual evolution, for what was to become a spiritual revelation at the turn of the 19th and 20th centuries,—a revelation fitly adapted to the course of time. For this new spiritual revelation had to come after the Michael event, and in the time when the old, dark Age of Kali Yuga had run its course and a new Age was to arise for humanity. Today we have a third thing to add. We must first bring before our souls these three spiritual conditions, which were able to draw together a number of human beings even before they descended into the physical world in the last third of the 19th or at the turn of the 19th and 20th centuries. For only when we are aware of these conditions, shall we be able to understand certain extra-karmic events which flowed into the streams of life that are welded together in the Anthroposophical Movement.

The peculiar attitude to Nature on the one hand and to things spiritual on the other, which has evolved so greatly by our time, comes down to us only from the period that began in the 14th (15th) century. Before that time, the relationship of mankind especially to the things of the Spirit was very different. Man approached the Spirit not in concepts and ideas but in living experiences that still penetrated to the Spiritual, however slightly.

We today, when we speak of Nature, have a dead abstraction—empty of all being. And when we speak of the Spirit, we have something vague whose existence we presume somehow or other in the world, and comprise it in abstract concepts or ideas. It was not so in the time when the souls who are now finding their way together in the longing for a new Spirituality, had their important former incarnation,—when in that incarnation they harkened to what Initiates and Leaders of Mankind had to tell them for their inner needs. To begin with we have the age that goes on into the 7th or 8th century, when we still find a delicate connection of the human soul with the spiritual world—a conscious experience of the spiritual world itself. Even the men of knowledge and learning in that time were still in a living relationship to the spiritual world. Then we have the age beginning in the 7th or 8th century and going on to the great turning point in the 14th and 15th,—the time when the human souls who had lived in the first Christian centuries, partaking in that former period upon the earth, were once more in the life between death and a new birth.

But though—from the 6th, 7th or 8th century onwards—there was no direct connection with the spiritual world, nevertheless a certain awareness of this connection still found a haven of refuge, if I may put it so, in isolated centres of learning. In isolated centres of learning men still spoke, in knowledge, in the way they had spoken in the first Christian centuries. Nay more, it was possible for single, chosen human beings to receive deep inner impulses from the way in which the spiritual world was spoken of,—impulses enabling them, at certain times at least, to break through into the spiritual world. There were indeed isolated centres where teachings were given in a manner of which the people of today can have no conception.

This only came to an end in the 12th, 13th century, when at length it all flowed into a great poem in which it found as it were its consummation for the experience of mankind. I mean the Divina Commedia of Dante.

In all that lies behind the origin of the Commedia we have a wonderful chapter of human evolution. For at this moment the influences from the earth and from the cosmos are found in perpetual interplay. The two were ever flowing into one another. Human beings on the earth had lost, to some extent, the connection with the spiritual world. And in those who lived above—who, while on earth, had still experienced such a connection,—the earthly conditions which they now beheld called forth a strangely painful feeling. They saw the slow death of what they themselves had still experienced on earth. Then from the super-sensible world they enthused-inspired-inspirited—certain individualities in the world of sense, so that here or there at any rate there might arise a home and centre for the real connection of man with the spiritual world.

Let us clearly bear in mind what I indicated here many years ago. Even until the 7th or 8th century—in a kind of echo of pre-Christian Initiation—Christianity was taught in centres that had remained as the high places of knowledge, relics of the ancient Mysteries. In those centres human beings were prepared, not so much by way of instruction, but by an education towards the Spirit—a training both bodily and spiritual. They were prepared for the moment when they might have at least a delicate vision of the spirituality that can manifest itself in the environment of man on earth. Then they looked outward to the realms of mineral and plant-nature and to all that lives in the animal and human kingdoms. And they saw, springing forth like an aura and fertilised in turn out of the cosmos, the spiritual-elemental beings that lived in all Nature.

Then above all there appeared to them as a living Being, whom they addressed as they would address a human being—only it was a being of a higher kind,—the Goddess Natura. She was the Goddess whom they saw before them in her full radiance, in full reality of soul. They did not speak of abstract laws of Nature, they spoke of the creative power of the Goddess Natura, working creatively in all external Nature.

She was the metamorphosis of Proserpine of antiquity. She was the ever-creating Goddess with whom he who would seek for knowledge must in a certain way unite himself. She appeared to him—appeared to him from every mineral, from every plant, from every creeping beast, from the clouds, the mountains, the river-springs. Of this Goddess who alternately in winter and in summer creates above the earth and beneath,—of this Goddess they felt: She is the hand-maid of that Divinity of whom the Gospels tell. She it is who fulfils the divine behests.

And when the seeker after knowledge had been sufficiently instructed by the Goddess about the mineral and plant and animal natures, when he was introduced into the living forces, then he learned to know from her the nature of the four Elements:—Earth, Water, Air and Fire. He learned to know the waving and weaving within the mineral and animal and plant kingdoms of the four Elements which pour themselves in all reality throughout the world:—Earth, Water, Fire, Air. He felt himself with his etheric body interwoven with the life of the Earth in its gravity, Water in its life-giving power, Air in its power to awaken sentient consciousness, Fire in its power to kindle the flame of the I. In all this he felt his human being interwoven, and he felt: This was the gift of instruction from the Goddess Natura—the successor, the metamorphosis of Proserpine. The teachers saw to it that their disciples should gain a feeling, an idea of this living intercourse with Nature—Nature filled with divine forces, filled with divine substance. They saw to it that their pupils should penetrate to the living and weaving of the Elements.

Then when they had reached this point, they were introduced to the planetary system. They learnt how with the knowledge of the planetary system there arises at the same time the knowledge of the human soul. “Learn to know how the wandering stars hold sway in the heavens, and thou shalt know how thine own soul works and weaves and lives within thee.” This was placed before the pupils. And at length they were led to approach what was called “The Great Ocean,”—but it was the Cosmic Ocean, which leads from the planets, from the wandering stars, to the fixed stars. Thus at length they penetrated into the secrets of the I, by learning the secrets of the universe of the fixed stars.

Mankind today has forgotten that such instructions were ever given; but they were. A living knowledge of this kind was cultivated until the 7th or 8th century in the last relics of the ancient Mysteries. And as a doctrine—as a theory—it was still cultivated even until that turn of the 14th and 15th centuries of which we have so often spoken. In certain centres we still see these old teachings cultivated, though with the greatest imaginable difficulties. They were well-nigh shadowed-down to concepts and ideas; yet the concepts and ideas were still living enough to kindle, in one man and another, the upward vision of all the realities of which I spoke just now.

In the 11th and especially the 12th century, reaching on to the 13th, a truly wonderful School existed. In this School there were teachers who still knew how the pupils in preceding centuries had been led to a conscious experience of the Spirit. It was the great School of Chartres. Here there flowed together all the conceptions that had issued from the living spiritual life which I have described.

Wonderful masterpieces of architecture are to be seen in Chartres to this day. Thither there had come above all a ray of the still living wisdom of Peter of Compostella, who had worked in Spain. He had cultivated a living exemplary Christianity, speaking still of Natura the handmaid of Christ, and describing still how when great Nature has introduced man to the elements, to the planetary world, to the world of stars, then and then only does he become ripe to make acquaintance in very reality of soul with the seven helpmates, who come before the human soul, not in abstract chapters of theory, but as the living Goddesses: Grammatica, Dialectica, Rhetorica, Arithmetica, Geometria, Astronomia, Musica. The pupils learned to know them as Divine-spiritual figures, living and real.

Those who were around Peter of Compostella spoke of them still as living figures. His teachings radiated into the School of Chartres. In the same School of Chartres there lived, for example, the great Bernard of Chartres, who inspired his pupils, for though he could no longer show them the Goddess Natura, nor the Goddesses of the seven Liberal Arts, still he spoke of these in so living a way that their imagined pictures at least were conjured before his pupils.

There taught Bernardus Silvestris, raising before his pupils in mighty and powerful descriptions what had been the ancient wisdom.

And above all there was John of Chartres who spoke of the human soul with an inspiration truly majestic. It was here that John of Chartres, also known as John of Salisbury, unfolded the conceptions wherein he dealt with Aristotle,—Aristotelianism. His chosen pupils were so influenced that they arrived at a new insight. They saw that such teaching as had existed in the first centuries of Christendom could no longer exist on earth, for earthly evolution could no longer bear it. It was made clear to them:—There was an ancient, almost clairvoyant knowledge, but it grew darkened. We can only know of Dialectic, Rhetoric, Astronomy, Astrology—we can no longer behold the Goddesses of the seven Liberal Arts.

Henceforth Aristotle must work,—Aristotle who already in antiquity was equal to the concepts and ideas of the fifth Post-Atlantean epoch.

With an inspiring force, what had thus been taught in the School of Chartres was then transplanted to the Order of Cluny, where it was turned to a more worldly form in the ecclesiastical enactments of the Abbot Hildebrand—Abbot of the Monks of Cluny—who afterwards became Pope under the name of Gregory the Seventh.

Meanwhile in the School of Chartres itself these teachings continued to be given with remarkable purity. The whole of the 12th century was radiant with them. And there was one who was in reality greater than all the others,—who taught in Chartres, with what I would call a true inspiration of ideas, the Mysteries of the seven Liberal Arts in their connection with Christianity. I mean Alain de Lille, Alanus ab Insulis. Alain de Lille at Chartres in the 12th century fired his pupils with a true enthusiasm. His great insight showed him that in the coming centuries it would no longer be possible to endow the earth with spiritual teachings such as these. For these teachings were not only Platonism; they contained the teachings from the old seership of the pre-Platonic Mysteries, with the difference that it had since received Christianity into itself.

To those in whom he presumed an understanding for such things, Alain de Lille taught already in his life-time that an Aristotelian form of knowledge would now have to work for awhile on earth,—Aristotelianism with its sharply defined conceptions and ideas. For in this way alone would it be possible to prepare for what must come again as a Spirituality in later time.

To many a human being of today who reads the literature of that time, it appears dull and dry. But it is by no means dry, when we gain some conception of what stood before the souls of those who taught and worked in Chartres.

And in the poetry too, which went out from Chartres, how vitally do we feel the sense of union with the living Goddesses of the seven Liberal Arts. In the poem ‘Bataille des Sept Arts,’ deeply penetrating as it is for anyone who understands it, we feel the living spiritual breath of the seven Liberal Arts. All these things were working in the 12th century.

You see, all this was living in the spiritual atmosphere of that time, and was still making itself felt. It was still to some extent akin to the Schools that continued to exist in Northern Italy, in Italy generally, and in Spain, though their existence was sporadic. Nevertheless these things became transplanted in a living way into all manner of spiritual currents on the earth. Towards the end of the 12th century much of this was still working at the University of Orleans, where remarkable teachings of this kind were cultivated, and something was still present of an inspiration from the School of Chartres.

And then, one day down in Italy, an Ambassador who had been in Spain, standing at that moment under a great historic impression, received a kind of sun-stroke, and there arose in him as a great and mighty revelation all that he had received as a preparatory training in his School. All this became a mighty revelation under the influence of the slight sun-stroke which came over him. Then he saw what man could see under the influence of the living principle of knowledge: He saw a mountain mightily arising with all that lived and sprang forth from it, minerals, plants, and animals, and there appeared to him the Goddess Natura, there appeared the Elements, there appeared the Planets, there appeared the Goddesses of the seven Liberal Arts, and at length Ovid as his guide and teacher. Here once again there stood before a human soul the mighty vision that had stood before the souls of men so often in the first centuries of Christianity. Such was the vision of Brunetto Latini which was afterwards handed down to Dante and from which Dante's Divina Commedia took its source.

But there was still another outcome for all those who had worked in Chartres, when they passed again through the gate of death, and, having passed through the gate of death, entered the spiritual world. Deeply significant was the spiritual life which they had led: Peter of Compostella, Bernard of Chartres, Bernardus Silvestris, John of Chartres (John of Salisbury), Henri d'Andeli, author of the poem “Bataille des Sept Arts,” and above all, Alain de Lille. Alain de Lille, in his own style of course, had written the book Contra Hereticos, where on behalf of Christianity he turned against the heretics, writing directly out of the old vision which was in fact the vision of the spiritual world. And now, all these souls, these individualities who had been the very last to work within the echoes of seership, the wisdom seen in fulness of spiritual light,—they all of them entered into the spiritual world. And in that spiritual world they came together with other souls, of great significance, who were preparing for a new earthly life just at that time. For they were preparing to descend in the very near future into an earthly life where they would work in the sense that was necessary, to bring about the subsequent turning-point: the turning-point of the 14th and 15th century. We have a great spiritual life before us, my dear friends. The last great ones of the School of Chartres had just arrived in the spiritual world. Those individualities who afterwards brought forth the full flower of Scholasticism were still there in the spiritual world, and at the beginning of the 13th century there took place one of the most important exchanges of ideas behind the scenes of human evolution,—an exchange of ideas between those who had carried up the old Platonism, inspired by spiritual vision, from the School of Chartres into the super-sensible world, and those on the other hand who were preparing to carry Aristotelianism down to earth, as the great transition to bring about a new Spirituality that was to flow into the evolution of mankind in the future.

They came to an agreement with one another. The individualities from the School of Chartres spoke, as it were, to those who were preparing to descend into the physical world of sense, who were preparing to cultivate Aristotelianism in the Scholastic system which was right for that age. They spoke to them as it were, and said: For us it is impossible to work on earth for the present; for the earth is not now in a condition to cultivate knowledge in this living way. What we, the last bearers of Platonism, were still able to cultivate must now give place to Aristotelianism. We will remain up here.

Thus the great spirits of Chartres remained in the super-sensible world, nor have they returned hitherto in any earthly incarnations of significance. But they were working mightily, helping in the formation of that mighty Imagination in the spiritual world that was formed in the first half of the 19th century and of which I have already told you. They worked in full harmony with those who descended with their Aristotelianism to the earth.

The Dominican Order, above all, contained individualities who lived in this kind of “super-sensible contract,” if I may so describe it, with the great spirits of Chartres, for they had agreed with them: “We will descend in order to continue the cultivation of knowledge in the Aristotelian form. You will remain up here. On earth too we shall remain in union with you. Platonism for the present cannot prosper on the earth. We shall find you again when we return, and then together we will prepare for that time when the period of Scholastic Aristotelianism will have been completed in earthly evolution, and it will be possible to unfold Spirituality once more in communion with you, with the spirits of Chartres.”

It was, for example, an event of deep significance when Alain de Lille, as he had been called in earthly life, sent down to earth a pupil well instructed by him in the spiritual world. For in this pupil he sent down on to the earth all the discrepancies, it is true, which could arise between Platonism and Aristotelianism, but he sent them down so that they might be harmonised through the Scholastic principle of that time. Such was the spiritual working, especially in the 13th century, to the end that there might flow together the workings of those who were on the earth,—who were on the earth for instance in the garment of Dominicans,—and those who had remained in yonder world. For the time being, these latter could find no earthly bodies in which to stamp their spirituality. For theirs was a spirituality which could not come down to the Aristotelian element.

So there arose in the 13th century a wonderful co-operation of that which was being done on earth with that which was flowing down from above. Often those who were on earth were not conscious of this working from the other side, but those who were working on the other side were all the more conscious. It was a truly living co-operation. One would say, the principle of the Mysteries had ascended to the heavens and sent down its Sun-rays thence upon all that was working on the earth.

This went into all the details and can be traced above all in the detailed things that happened. Alain de Lille, in his own earthly life as a teacher at Chartres, had only been able to go so far that at a certain age of life he put on the garment of the Cistercians. He became a priest of the Cistercian Order. In the Cistercian Order at that time, in the exercises of that Order, the last relics of a striving to awaken Platonism—the Platonic world-conception, in unison with Christianity—had found a refuge.

The way in which he sent a pupil down to the earth expressed itself in this: he sent his pupil down to continue through the Dominican Order the task that was now to pass over to Aristotelianism.

The transition expressed itself outwardly in a remarkable symptom. For the pupil of Alanus ab Insulis of whom I am speaking,—his pupil, that is to say, in the worlds above the earth,—having descended to the earth, first wore the garment of a Cistercian, which he only afterwards exchanged for that of a Dominican.

Such were the individualities who worked together: those who afterwards became the leading Schoolmen and their pupils,—human souls long connected with one another,—and these in turn united with the great spirits of the School of Chartres, united in the sensible and super-sensible worlds during the 13th and on into the early 14th century.

Such was the mighty world-historic plan. Those who could not descend to Aristotelianism upon the earth remained in the spiritual world above, waiting until the purposes in which they were all so intimately united should have been carried forward by the others upon the earth, under the influence of the sharply outlined concepts and ideas proceeding from Aristotelianism.

It was really like a conversation upward and downward from the spiritual to the earthly world, from the earthly to the spiritual world, in that 13th century.

Indeed it was only into this spiritual atmosphere that true Rosicrucianism was able to pour its influence.

When those who had descended to the earth to give the impulse of Aristotelianism had accomplished their task, they too were lifted into the spiritual world and went on working there: Platonists and Aristotelians together. And now there came and gathered round them the souls whom I have already spoken to you—the souls of the two groups I mentioned.

Thus we find entering into the karma of the Anthroposophical Movement a large number of disciples of Chartres. Entering into this discipleship of Chartres we find the souls who had come from one or other of the two streams of which I spoke here in the last few days. It is a large circle of human beings, for many are living in this circle who have not as yet found their way to the Anthroposophical Movement. Nevertheless it is so: what we find in the field of Anthroposophy today has been prepared for through these manifold experiences.

A remarkable influence came over the Cistercian Order for example, when Alain de Lille, Alanus ab Insulis, put on the garment of a Cistercian—when he with his Platonism became a Cistercian Priest. Indeed this element never left the Cistercian Order. In relation to these things which we must now unveil, I may perhaps be allowed a few personal observations that could not be included in my autobiography. There was a circumstance in my life which was destined to lead me to the knowledge of many an inner connection in this domain, (other connections were revealed to me from different quarters). I was led to many things through the circumstance that in my life, before the Weimar period, I could never escape from the presence, in one way or another, of the Cistercian Order; and yet again I was always somehow kept at a distance from it. I grew up, so to speak, in the shadow of the Cistercian Order, which has important settlements in the neighbourhood of Wiener-Neustadt. Those who had to educate most of the youth in the district where I grew up, were Priests of the Cistercian order. I had the robe of this Order perpetually before me, the white robe with the black band around the waist, or, as we call it, the stola. Had I had occasion to speak of such things in my autobiography I could have said: Everything in my life tended in the direction of a classical education at the Gymnasium and not of that modern education which I actually underwent in the Real-Schule in Wiener-Neustadt. Now the Gymnasium in that place was at that time still in the hands of the Cistercians. It was a strange play of forces that drew me to them and at the same time held me at a distance.

Again, the whole circle of monks in the Theological Faculty at the University of Vienna,—the circle around Marie Eugenie delle Grazie,—consisted of Cistercians. With these Cistercians I had the most intimate theological conversations—the most intimate conversations on Christology. I only indicate this fact, seeing that it enters into my perception of that period of the 12th century, when the power of the School of Chartres poured its life into the Cistercian Order. For indeed, in the peculiarly attractive scholarship of the Cistercians there lived on—albeit in a corrupted way—something of the magic of the School of Chartres. Important and manifold enquiries were pursued by Cistercians whom I knew well. And to me those things were most important which revealed to me: It is indeed impossible for any of those who were the disciples of Chartres to incarnate at present, and yet it seems as though some of the individualities connected with that School became incorporated, if I may call it so, for brief periods, in some of the human beings who wore the Cistercian garment.

Separated, if I may put it so, by a thin wall only, there ever continued to work on the earth what was being prepared as I have described it, in super-sensible worlds, leading to that great preparation in the first half of the 19th century.

And for me it was a highly remarkable experience to have that conversation to which I referred in my autobiography,—that conversation on the Christ Being with a Priest of the Cistercian Order, which took place not in delle Grazie's house but as we were going away from her house together. For the conversation was carried on, not from the present-day dogmatic standpoint of Theology, but from the standpoint of Neo-Scholasticism. It went with full depth into the things that had once existed upon the earth, with Aristotelian clarity and definition of concept, and yet at the same time with Platonic spiritual light.

That which was to arise in Anthroposophy shone through already, though in secret and mysterious ways, through the events of the time. Though indeed it could not shine through into human souls where they were harnessed to one religious or social group or another, nevertheless it shone through, through the connections which certain human souls still had with the great spiritual currents that do, after all, work upon the earth.

Between the beginning of the Michael Age and the end of the Kali Yuga, it was indeed possible to recognise, in much that was working in individual human beings in the most varied domains of life, the language of the Spirit of the Time. For the speaking of the Spirit of the Time was a great call for the anthroposophical revelations to come. We saw the living rise of Anthroposophy, as of a being that was to be born but that was still resting in a mother's womb. For it was resting in the womb of preparation, that had worked from the first Christian centuries towards the School of Chartres, then to be continued in super-sensible spheres, in cooperation with what was here on the earth, in the Aristotelian defence of Christianity. It was out of these impulses, as we find them expressed in Alain de Lille's work Contra Hereticos, that there afterwards arose such a work as the Summa Fidei Catholicae contra Gentiles of Thomas Aquinas. And there arose that characteristic feature of the time which speaks to us from all the pictures, where we see the Dominican Doctors of the Church treading Averroes, Avicenna and the others under foot. For this indicates the living and spirited defence of spiritual Christianity, and yet withal the transition to intellectualism.

My dear friends, I cannot describe this world of facts in any theoretic way; for by theorising, these things are weakened and made pale. Facts I wanted to place before your souls,—facts from which you will feel whereto your gaze must be directed if you would see those souls, who passed before their present earthly life through a spiritual experience between death and a new birth, in such a way that when on the earth, they longed for Anthroposophy.

The most divergent, the most opposite conceptions work together in the world, weaving a living whole.

And today, those who were working in the great School of Chartres in the 12th century, and those who were united with them at the beginning of the 13th century in one of the greatest spiritual communities,—albeit in the super-sensible world—today again they are working together. The great spirits of Chartres are working with those, who in unison with them subsequently cultivated Aristotelianism on the earth. It matters not, that some of them are working here on the earth, while others cannot yet descend to the earth. They are working together now, intending a new spiritual epoch in earthly evolution. And their great purpose now, is to collect the souls who for a long time have been united with them,—to gather together the souls with whose help a new spiritual age can then be founded. Their purpose is, in one way or another and within a comparatively short time, in the midst of an otherwise decadent civilization, to make possible a renewed cooperation in earthly life between the spirits of Chartres from the 12th century and the spirits of the 13th century who are united with them. Their purpose is to prepare, so that they will be able to work together in an earthly life, cultivating spirituality once more within the civilization which, apart from this, is sailing on into destruction and disintegration.

Intentions that are being cherished today, not upon earth but as between earth and heaven, such intentions I have wanted to explain to you. Enter deeply into all that lies in these intentions, and you will feel, as a living influence upon your souls, the spiritual background, of which the necessary foreground is the streaming together of human souls in this Anthroposophical Movement.

I have raised the question: How can we find in earlier earthly lives the explanation of a later incarnation, in the case not only of historical personages but also in that of many a personality unnoticed by history whose influence nevertheless arouses our interest? And to-day, as a foundation for further studies, I shall indicate connections in the incarnations of certain individuals. What I shall put before you is the outcome of a particular kind of spiritual investigation, and with this foundation—which will be given in narrative form to-day—we shall begin to understand how the successive earthly lives of individuals can be discovered.

We will take characteristic personalities whose names I gave as examples in the last lecture. Such personalities make us alive to the fact that spiritual impulses of very different kinds are working in our present civilisation. For well nigh two thousand years Christianity has been spreading in the West and in many colonial territories, influencing civilisation to a greater extent than is imagined. It is true, of course, that really close study may reveal the working of the Christ Impulse in many things where there is at first no evidence of it. But for all that, it cannot be denied that there are elements in our civilisation which seem to have no connection whatever with Christianity. Certain views and customs of life which seem to be utterly at variance with Christianity take root in our civilisation.

The attention of one who calls super-sensible research to his aid in order to discover the deeper reasons for the course taken by the spiritual life of mankind, is drawn to a phenomenon insufficiently studied in connection with the growth of Western civilisation. His attention is drawn to the work of an institution which flourished in the East in the days of Charlemagne in the West. I am referring to that Court in the East whose ruler, surrounded by oriental splendour and magnificence, was Haroun al Raschid, the contemporary of Charlemagne whose achievements in the West fade into insignificance as compared with the brilliance of what was going forth, at the very same time, from the Court of Haroun al Raschid.

All branches of spiritual life had been brought together at this Court in Western Asia. It must be remembered that through the expeditions of Alexander, Greek culture had been carried over to Asia in a form of which only a faint inkling remains to-day. The finest fruits of Greek culture had found their way to Asia, brought thither by the genius of Alexander the Great. And as a result, many centres of learning in the East had adopted conceptions of the world which faithfully preserved the old, while rejecting many elements that in the West were threatening to submerge the old.

Through the expeditions of Alexander the Great, a certain rational and healthy form of mysticism had been carried over to Asia, with the result that men who were more adapted for the kind of philosophical thinking thus introduced, regarded the world as pervaded by the Cosmic Intelligence. Over in Asia in those times a man did not say: “I think this or that out for myself, I have my own, personal intelligence”—but he said: “Everything that is thought is thought by Gods, primarily by the supreme Godhead—the Godhead as conceived by Aristotelianism.” The intelligence in a human being was a drop of the Universal Intelligence manifesting in the individual, so that in head and heart man felt himself to be an integral part of the Universal Intelligence.

Such was the mood-of-soul in those times and it prevailed, still, at the Court of Haroun al Raschid in the 8th and 9th centuries after the founding of Christianity. Nor must it be forgotten that many learned sages had taken refuge in Asia when the Schools of Greek philosophy were exterminated in Europe. Astronomy with a strongly mystical trend, architecture and other forms of art revealing truly creative power, poetry, sciences, directives for practical life—all these things flourished at the Court of Haroun al Raschid. He was a splendour-loving but at the same time a highly gifted organiser and he gathered at his Court the most learned men of his day, men who although they were no longer working as Initiates, still preserved and cultivated in a living way much of the ancient wisdom of the Mysteries.

We will consider more closely one such personality. He was a very wise Counsellor of Haroun al Raschid. His name is of no consequence and has not come down to posterity, but he was a man of great wisdom and in order to understand him we must pay attention to something that may surprise even those who are to some extent conversant with Spiritual Science.

There is a question which may occur to all of you. You may say: Anthroposophy tells us that there were once Initiates, living here or there, possessing far-reaching knowledge and profound wisdom. But since men live again in new earthly lives, why is it that to-day, for example, we do not recognise reincarnated sages of old? This would be an entirely reasonable question.

But one who is aware of the conditions by which earthly life is determined, knows that an individuality whose karma leads him from pre-earthly existence to birth in a particular epoch, must accept the educational facilities which that epoch affords. And so it may well be that although some individual was an Initiate in bygone times, the knowledge he possessed as an Initiate remains in the subconscious realm of the soul; his day-consciousness gives indications of powers of some significance but does not directly reveal what was once in his soul in an earlier incarnation as an Initiate.

This is true of that wise Counsellor of Haroun al Raschid. In very ancient Mysteries he had been an Initiate. He had reincarnated and he lived as a reincarnated Initiate at the Court of Haroun al Raschid; the fruits of his earlier Initiation revealed themselves in a genius for organisation and he was able to administer in a truly masterly way the work of the other learned men at that Court. But he did not make the direct impression of an Initiate. Through his own being and qualities, not merely through the fact of earlier Initiation, he preserved the ancient Initiation-Science—but as I said, he did not actually give the impression of having attained Initiation.

Haroun al Raschid held this wise man in high esteem, entrusting him with the organisation of all the sciences and arts flourishing at the Court. Haroun al Raschid was happy to have this man at his side, feeling tied to him by a deep and sincere friendship.

We will now turn our attention to these two individuals, Haroun al Raschid and his wise Counsellor—remembering that in the 8th and 9th centuries at the Court of Charlemagne in Europe, men of the highest social rank (including Charlemagne himself) were only just beginning to make their first attempts at writing; at the same Court, Eginhart was endeavouring to formulate the early rudiments of grammar. In days when everything in Europe was extremely primitive, over in Asia much brilliant spiritual culture was personified in Haroun al Raschid whom Charlemagne held in great veneration. But this was a kind of culture which knew nothing of Christ nor wished to have anything to do with Christianity; it preserved and cultivated the best elements of Arabism and also kept alive ancient forms of Aristotelian thought—those forms which had not made their way to Europe, for it was chiefly Aristotelian logic and dialectic which had spread so widely in the West and were the principles upon which the work of the Church Fathers and later on that of the Schoolmen was based.

As a result of the achievements of Alexander the Great, it was the more mystical and scientific knowledge imparted by Aristotle that had been cultivated in Asia where it had all come under the influence of the tremendously powerful intelligence of Arabism—which was, however, held to be a revealed, an inspired intelligence.

The existence of Christianity was known to the learned men at the Court of Haroun al Raschid but they regarded it as primitive and elementary in comparison with their own intellectual achievements.

We will now follow the subsequent destinies of these two personalities; Haroun al Raschid and his wise Counsellor. Having worked in the way I have described, they bore with them through the gate of death the impulse to ensure that the kind of thinking, the world-conception cultivated at this Court, should spread in the world.

Let us consider soberly and in all earnestness, what then ensued. Two individualities start out from Asia: the wise Counsellor and his overlord, Haroun al Raschid. For a time after death they remained together. It was to Alexandrianism, to Aristotelianism, that they owed the knowledge they had acquired. But they also absorbed all that in later times had been done to re-cast, to re-model these teachings. Unless it is possible to grasp what is happening in the spiritual world while the events of the physical world take their course on the earth below, we can understand only a tiny fraction of the world.

History gives a picture of what transpired after the epoch of Charlemagne and Haroun al Raschid. But while all that history relates about Asia and Europe was proceeding in the 8th and 9th centuries and on into the late Middle Ages, other most significant happenings were taking place in the spiritual world above. It must not be forgotten that while the physical life below and the spiritual life above flow on, influences from souls passing through their existence between death and rebirth stream down perpetually upon earthly life. Therefore we do right to attach importance to what the discarnate souls yonder in the spiritual world are experiencing and how they are acting in any particular epoch. Human life, above all in its course through history, can never be really comprehensible unless we turn our attention to what is happening behind the scenes of external history, in the spiritual world.

Now it must be remembered that the impressions which men carry with them through the gate of death often differ in a very marked degree from the impressions people have of them during earthly life. And those who cannot throw off preconceptions when they are observing the spiritual life may find it difficult to recognise some particular individuality who in his existence after death is revealed to the eye of the seer. Nevertheless there are means whereby one can learn to perceive phases of spiritual life other than the one immediately following earthly existence. I have spoken of this in the Lecture-Course that is being given here¹ and I shall have still more to say about the later phases of the life stretching from death to a new birth. We shall then understand more clearly the nature of the paths which enable us to make contact with the so-called Dead.

It is by these same paths that we are able to follow the further destinies of individuals such as Haroun al Raschid and his wise Counsellor. In order to understand later developments in European civilisation it is of the greatest importance to take account of these two individuals, above all of the bond between them in their thought and principles of action. Haroun al Raschid and his Counsellor also bore with them through the gate of death a deep and strong affinity with the individualities of Alexander and Aristotle—who had, of course, preceded them in earthly existence by many centuries—and an intense longing to come into direct contact with them again. Moreover a meeting actually took place, with consequences of far-reaching significance.

For a while, Haroun al Raschid and his Counsellor journeyed onwards together in the super-sensible world, looking down from thence upon happenings in the civilised world further to the West, in Greece, in certain regions North of the Black Sea, and so forth. They looked down upon it all and among the events upon which their gaze fell was one of which much has been said in anthroposophical lectures, namely the 8th General Ecumenical Council at Constantinople in the year 869 A.D.

The effect of this 8th Ecumenical Council upon the development of Western civilisation was incisive and profound, for Trichotomy, the definition of man as body, soul and Spirit, was then declared heretical. It was decreed that true Christians must speak of man as a twofold being, consisting of body and soul only, the soul possessing certain spiritual qualities and forces. The reason why so little inclination to spirituality is to be discerned in Christian civilisation is that acknowledgment of the Spirit was declared heretical by the 8th Ecumenical Council in the year 869.

It was a momentous event, the effects of which have been far too little heeded. The Spirit was done away with: man was to be regarded as consisting only of body and soul. But the shattering experience for one who can observe the spiritual life and above all for one who truly participates in it is that precisely when here on earth in the year 869 A.D. the Spirit was done away with, there took place in the spiritual world above the meeting between the souls of Haroun al Raschid and his wise Counsellor and the souls of Alexander the Great and Aristotle.

In thinking about what follows, you must accustom yourselves to the fact that super-sensible happenings will now be spoken of in Anthroposophy as naturally as we speak of happenings in the physical world. The lives of Alexander the Great and of Aristotle in those particular incarnations marked the culmination of a certain epoch. The impulse which had been given by ancient cultures and had come to expression in Greece was formulated by Aristotle into concepts which in the form of ideas dominated the West and human civilisation in general for long ages of time.

Alexander the Great, the pupil and friend of Aristotle, had with stupendous forcefulness spread the impulses given by Aristotle over wide areas of the then known world. This impulse was still working in Asia in the days of Haroun al Raschid. It had long possessed a centre of brilliant and illustrious learning in Alexandria but at the same time, working through many hidden channels, it had a profound effect upon the whole of oriental culture.

All this had reached a certain culmination. The impulses of ancient spirituality in their manifold forms had converged in Alexandrianism and Aristotelianism. Christianity was born. The Mystery of Golgotha took place—in an age when the individualities of Alexander and Aristotle were not incarnated on the earth but were in the spiritual world, in intimate communion with what we call the dominion of Michael whose earthly rule had also come to its close, for Oriphiel had then succeeded Michael as the ruling Time-Spirit. Centuries had passed since the Mystery of Golgotha. What Alexander and Aristotle had established on earth, the aims to which they had dedicated all their powers, the one in the field of thought, the other giving effect to a great genius for rulership—all this had been at work on the earth below. And from the spiritual world these two souls beheld it flowing on through the centuries, during one of which the Mystery of Golgotha had taken place. They turned their gaze upon all that was being done to spread a knowledge of the Mystery of Golgotha. They saw their work spreading abroad on the earth beneath, spreading too through the activities of individuals like Haroun al Raschid and his Counsellor.

But in the souls of Alexander and Aristotle themselves there was an urge for something completely new, for a new beginning—not a mere continuation of what was already on the earth, but veritably a new beginning. In a certain respect, of course, there would be continuation, for it was not a question of sweeping away the old. But a new and mighty impulse whereby a particular form of Christianity would be instilled into earthly civilisation—it was to the inauguration of this impulse that Alexander and Aristotle dedicated themselves.

When their karma led them down again to incarnation on the earth (—it was before the meeting had taken place with Haroun al Raschid and his Counsellor—) they lived, unknown and unheeded, in a corner of Europe not without importance for Anthroposophy, dying at an early age, but gazing for a brief moment as it were through a window into the civilisation of the West, receiving impressions and impulses but giving none of any significance themselves. That was to come later.

They had returned again into the spiritual world and were in the spiritual world when in the year 869 the 8th Ecumenical Council was held at Constantinople. It was then that the meeting took place in the spiritual world between Aristotle and Alexander on the one side and Haroun al Raschid and his wise Counsellor on the other. It was an exchange of thought and ideas in the super-sensible world, of immense, far-reaching significance. We must realise that exchanges or conferences of this nature in the super-sensible world are of infinitely greater moment than mere discussions in words. When people on the earth sit together in discussion, when words shoot hither and thither without having much effect one way or the other, this is not even a shadowy image of what transpires when great decisions affecting the spiritual life as well, are taken in super-sensible worlds.

Alexander and Aristotle affirmed at that time that what had been established in earlier days must now be guided undeviatingly into the dominion of Michael. For it was known that Michael would again assume his Regency in the 19th century.

At this point we must understand one another. As the evolution of mankind flows onwards, one of the Archangels becomes Regent and exercises earthly rule for a period of three to three-and-a-half centuries. At the time when Aristotelianism was carried by Alexander the Great to Asia and Africa, at the time when the spread of this culture was pervaded by a cosmopolitan, international spirit, Michael was the Ruling Archangel; the spiritual life was under his dominion. The Regency of Michael was followed by that of Oriphiel. Then, until the 14th century A.D., there follow the Rulerships of Anael, Zachariel, Raphael, Samael—each lasting for three to four centuries. Gabriel is Regent from the 15th until the last third of the 19th century, when Michael again assumes dominion. Seven Archangels follow one another. Thus the earthly Rulerships of six other Archangels follow that of Michael, which was in force at the time of Alexander, and Michael assumes dominion again at the end of the 19th century. We ourselves, do we but rightly understand the spiritual life, live under the direct influence of the Michael Rulership.

And so in the century when the meeting with Haroun al Raschid took place, Alexander and Aristotle turned their gaze to the earlier Rulership of Michael under which their work had been carried forward, they turned their gaze to the Mystery of Golgotha which as members of the Michael-community they had experienced from the sphere of the Sun, not from the earth—for at that time Michael's rule on earth was over. Michael and his own, among them Alexander and Aristotle, did not experience the Mystery of Golgotha from the vantage-point of the earth; they did not witness the arrival of Christ on the earth, they witnessed His departure from the Sun. But all that they experienced formed itself into the impulse which remained alive in them—the impulse to ensure that the new Michael Rulership, to which with every fibre of their souls Alexander and Aristotle had pledged their troth, would bring a Christianity not only firmly established but more inward, more profound. The new dominion of Michael was to begin in the year 1879 and last for three to four centuries. This is our own epoch and it behoves Anthroposophists to understand what it means to be living under the Michael Rulership.

Neither Haroun al Raschid nor his Counsellor were willing to accept this—the Counsellor with less emphasis, but fundamentally it was so in his case too. They desired, first and foremost, that the world should be dominated by the impulse that had taken such firm root in Mohammedanism. The participants in this spiritual struggle in the 9th century A.D. confronted each other in resolute, intense opposition—Haroun al Raschid and his Counsellor on the one side and, on the other, the individualities who had lived as Aristotle and Alexander.

The aftermaths of this spiritual struggle worked on in the civilisation of Europe, are indeed working to this day. For what happens in the spiritual world above works down upon and into the affairs of the earth. And the very opposition with which Haroun al Raschid and his wise Counsellor confronted Aristotle and Alexander at that time added strength to the impulse, so that from this meeting two streams went forth—one taking its course in Arabism and one whereby, through the impulses of the Michael Rulership, Aristotelianism was to be led over into Christianity.

After this encounter in the super-sensible world, Haroun al Raschid and his Counsellor continued along a path leading towards the West, watching and observing what was happening below on the earth. From this super-sensible existence, the one (he who had lived as Haroun al Raschid) concerned himself deeply with civilisation in Northern Africa, in Southern. Europe, in Spain, in France. During approximately the same period, the other (he who had been the wise Counsellor) concerned himself with the happenings of the spiritual life more towards the East, in the neighbourhood of the Black Sea, and thence through Europe as far as Holland and even England. And at roughly the same time, both were born again in European civilisation.

Now there need not necessarily be external similarity between such reincarnations. It is as a rule quite erroneous to believe that a man who has in him a particular kind of spirituality will be born again with that same spirituality. We must look more deeply into the roots of the human soul if we are to speak truly about repeated earthly lives. So, for example, we may take the famous Pope Gregory VII, the former Abbot Hildebrand—a Pope who worked fervidly for the cause of Catholicism and to whom is due much of the power wielded by the Papacy in the Middle Ages. He was born again in the 19th century as Ernst Haeckel, a bitter opponent of the Papacy. Haeckel is the reborn Abbot Hildebrand, Gregory VII, Gregory the Great. In giving this example my only object is to show that it is the inner, deep-rooted impulses of the soul and not external similarity of thought and outlook that are carried over from one earthly life into another.

And so while the Arabians were still surging across Africa into Spain, it was the natural tendency of Haroun al Raschid and his Counsellor to watch and exercise a protective influence over these campaigns. Outwardly, of course, the spread of Mohammedanism was checked, but its inner characteristics and trends were carried through the spiritual life by both these individualities on their journey between death and rebirth—carried over from the past into the future.

Haroun al Raschid was born again as Bacon of Verulam. His wise Counsellor too was born again, almost at the same time, as Amos Comenius, the educational reformer.

Think of what was brought into the world through Bacon of Verulam who was only outwardly a Christian and who introduced the abstract trend of Arabism into European science; and then think of what Amos Comenius instilled into education—his advocacy of material, concrete realism, his principles of the form in which all teaching matter should be imparted. It is a trend that has no direct connection with Christianity. Although Amos Comenius worked among the Moravian Brothers, what he actually brought into being is to be explained by the fact that in a previous incarnation he stood in the same relationship to the development of the spiritual life of mankind as did the culture flourishing at the Court of Haroun al Raschid.

Think of every line of Bacon's writings, of what lies inherent in the sense-realism, as it is called, of Amos Comenius—it is all a riddle, perplexing, inexplicable. Lord Bacon is a violent opponent of Aristotelianism. His passionate antagonism is so clearly in evidence that one can perceive how deeply this impulse is rooted in his soul. The spiritual investigator who is able to discern and penetrate these things, not only studies Bacon of Verulam and Amos Comenius but also follows their life in the super-sensible world between death and rebirth. In the writings of Bacon of Verulam and Amos Comenius, in the very tone of their writings, in everything about them there is evidence of rebellion against Aristotelianism. How is this to be explained?

The following must be remembered. When Bacon and Amos Comenius returned to earthly life, Alexander and Aristotle had already again been in incarnation during the Middle Ages, at a time when they, for their part, had accomplished- what it was then possible to accomplish for Aristotelianism, moreover when Aristotelianism itself was present in a form very different from that in which it had been cultivated by Haroun al Raschid—who, as I said, is the same individuality as Bacon of Verulam.

Picture to yourselves the whole situation. Think of the meeting—if I may express it so—in the year 869 A.D. and of how under this influence there had taken shape in Haroun al Raschid impulses of soul which now encountered something that had already been partially accomplished on the earth—for Alexander and Aristotle had already been in incarnation and their lives as men on earth in the pre-Christian era had played no part in giving effect to their aim. Realising this, you will understand the nature of the impulses resulting from that meeting in the spiritual world. And from the fact that Bacon and Amos Comenius could now perceive what Alexandrianism and Aristotelianism had become in the world, you will be able to understand the tone pervading their writings—the writings of Bacon especially, but also those of Amos Comenius.

Studied in the true and real way, history, as you see, leads us from the earth to the heavens. Account must be taken of happenings that can only be revealed in the super-sensible world. To understand Bacon of Verulam and Amos Comenius we must follow them backwards, first through the epoch when Aristotelianism was being promulgated by Scholasticism, backwards again to the encounter in the year 869 at the time of the 8th Ecumenical Council and then still further back, to the epoch when Alexandrianism and Aristotelianism were being promoted and cultivated by Haroun al Raschid and his wise Counsellor in the form that was possible in those days. The happenings of life on the earth can only be really comprehensible when account is taken of how the super-sensible world works into the physical world.

This much I wanted to say, in order to show you that the work and influence of certain personalities on earth can only be understood by following and observing their several incarnations.

There is no time to say more about these things to-day and I will therefore bring the lecture to a brief conclusion.

As we study the progress of human civilisation it becomes apparent that through such individualities as Haroun al Raschid and his Counsellor who was subsequently reborn as Amos Comenius, there creeps into the development of Christianity an element that will not merge with Christianity but inclines strongly towards Arabism. Thus in our own time we have on the one side the direct, unbroken line of Christian development and on the other, the penetration of Arabism, first and foremost in abstract science.

What I want particularly to lay on your hearts is the following: Spiritual contemplation of these two streams leads our gaze to many things which have taken place in the super-sensible world, for example to an event like that of the meeting between Alexander, Aristotle, Haroun al Raschid and his wise Counsellor. Impulses kindled by many such events furthered the spread of true Christianity, while other events were the causes of hindrances along its path. But because in the spiritual world the Michael Impulse has taken the course I have indicated to you, there is good hope that in time to come Christianity will receive its real and true form under the sign of the Michael Impulse. For under the sign of the Michael Impulse other exchanges of thought have also taken place in the super-sensible world.

Let me add only this. Many personalities have come together in the Anthroposophical Society. They too have their karma which leads back to earlier times and appears in many different forms as we go backwards to the pre-earthly existence and then to earlier incarnations. Among those who come to the Anthroposophical Movement with real sincerity, there are only a few who were not led by their karma to participate in such happenings as I have now been describing to you. In one way or another, those who with deep sincerity feel the urge to enter the Anthroposophical Society are connected with events like the meeting of Alexander and Aristotle with Haroun al Raschid and his wise Counsellor. Something of the kind has determined the karma which then, in the present earthly life, takes the form of a longing to receive the spiritual knowledge that is cultivated in the Anthroposophical Movement.

But something else must here be added. Because of the particular form which the Michael Rulership assumes, there will be many deviations from the laws determining reincarnation in the case of those persons whose karma and connection with the Michael dominion leads them into the Anthroposophical Movement. For they will appear again at the turn of the 20th/21st century—therefore in less than a hundred years—in order to carry to full and culminating effect what as Anthroposophists they are able to do now in the service of Michael's dominion. The urge to be a true Anthroposophist expresses itself in the interest taken in matters of the kind of which we have been speaking—provided the interest is deep and sincere. The very understanding of these things gives rise to the impulse to return to the earth in less than a century in order to give effect to the intent and purpose of Anthroposophy.

I should like you to think deeply about the indications that have been given. In these brief words much may be found that will help you to find your true place in the Anthroposophical Movement and to feel that your membership of this Movement is deeply connected with your karma.

• 1. True and False Paths in Spiritual Investigation. Rudolf Steiner Press, 1969.