The Rudolf Steiner Archive

From a teaching session, Munich, December 12, 1906.

Let us consider the Rose Cross: the wood of the cross is the dead, the roses are the life that springs from it.

From the instruction session in Berlin on February 8, 1913.¹

When the esotericist regularly performs his exercises and delves into the temple legend or the great cosmic images given to us in Theosophy, or into Jakob Böhme's “Morgenröte” and the other symbols as given in this temple, he will notice that it may seem as if at a certain moment his brain were incapable of thinking, as if a limit had been set to his thinking. This is how the esotericist should feel and inwardly experience. The average person sometimes has the same feelings, that his brain is refusing to work, but he does not come to the experience and awareness of this fact. People actually oversleep their whole lives; not only by sleeping at night, but also during the day they oversleep the most important events because they are completely absorbed by the impressions they receive from the senses. All those who, in an important time such as our own, have turned against what they could have attained as a spiritual current, who, however clever they were in and of themselves, refused to take in the spiritual, who therefore devoted themselves entirely to materialism, have likewise turned against everything spiritual after their death and developed a certain hatred there, which they then, as a power (or powers), hurled back into the physical world. Basically, this has always been the case since the 16th century, and these feelings of hatred make themselves felt in the physical world and have their effect there. The worlds are not separate from each other, they permeate each other.

We have also spoken of how, at the death of Christ Jesus at Golgotha, the physical body penetrated into the physical substances of the earth and how, from this, the strength arose for individuals to undergo martyrdom in the first post-Christian times. In his time, the etheric body of Christ also dissolved into the earth as an etheric substance, and this opened up the possibility for individual personalities to absorb this etheric substance, and thus certain tasks could be accomplished by these individualities here on earth.

The astral body of Christ also entered the astral substance (aura) of the earth at a certain time, and with that, human astral shells could be clothed again, which produced certain events on earth. And now the ego substance can be imparted to people. For even though Jesus of Nazareth left his three covers at baptism, part of the ego substance remained with the covers, and so this power of the earth was also added. ²

The new thing that is now gradually being revealed to people is a remembrance or repetition of what Paul experienced near Damascus. He saw the etheric form of Christ. But the fact that this is now to become visible to us is due to the fact that a new mystery of Golgotha has taken place in the etheric world, as it were. What took place here in the physical world at the crucifixion as a result of the hatred of people who did not understand, has now been repeated on the etheric plane through the hatred of people who, as materialists, entered the etheric world after death.

Consider once more how, in the Mystery of Golgotha, a cross was erected from dead wood, on which the body of Christ hung. And then we see that wood of the cross in the etheric world as sprouting, sprouting wood, green, living wood, charred by the flames of hatred, with only the seven blooming roses appearing on it, representing the sevenfold nature of Christ. And through this dying, this second dying of the Christ, it has become possible for us to behold that etheric body. Men will behold the densification, the dead part of the etheric body of Christ Jesus.

From the Berlin Instruction Conference, February 8, 1913, notes in another hand

The rose cross is the symbol for the second death of the Christ in the 19th century, for the death of the etheric body at the hands of the materialists. The consequence of this is that the Christ can be seen in the 20th century as I have often described to you, namely in the etheric body.

Notes from an instruction session without place or date

In Atlantis, everything that people had around them in nature had a perceptible language. The wisdom (contained in the waters) spoke to them of their Tao. In the dewdrop we have in our language the same term as the word Tao is for what the waters of wisdom revealed to man. Dew in Latin is ros, and cross is crux. Ros-crux denotes the same thing: the Tao-cross, the cross and the dew on the plants. This is the esoteric meaning of the Rosicrucian. ³

• 1. Cf. the lectures “Preliminaries to the Mystery of Golgotha”, GA 152.
• 2. See the lectures “The principle of spiritual economy in connection with questions of re-embodiment”, CW 109/111.
• 3. Cf. the remarks on pages 250f. and 323, and the esoteric lecture in Munich on June 1, 1907 in “The History and Content of the First Section of the Esoteric School 1904 to 1914”, CW 264.

The post-Atlantean migrations. The Iranians and Turanians. Zarathustra

This is the third occasion on which I have had the opportunity of speaking in Switzerland of the greatest Event in the history of the earth and of man. The first time was at Basle, when I spoke from the aspect of this Event presented in the Gospel of John; the second was in accordance with descriptions of the event given by Luke; and now, the third time, the impulse for what I have to say will come from the Gospel of Matthew.

I have often pointed out how important it is that accounts of this Event are preserved in four documents apparently so different from one another. But what gives opportunity for so much adverse criticism from the side of the materialistic thought of the present day is precisely what strikes us as important according to our anthroposophical outlook. No one should permit himself to describe any fact or being that has been viewed only from one point. A man may photograph a tree from one side, but the result cannot be regarded as a true replica of the tree. If, however, he photographs it from four sides, he can, by comparing the four pictures, form a comprehensive idea of the appearance of the tree. If this is true as regards ordinary external things, how should one suppose that an Event comprising in itself such a sum of occurrences—the fullest measure of all the things essential to human existence—can be really grasped if described only from one side. Contradictions between the Gospels are only apparent; the explanation of them lies in the fact that each writer knew he was capable of describing one side only of this mighty Event. By recognizing this fact, and by comparing the different accounts, it is possible gradually to gain a complete picture.

Let us us then approach this, the greatest Event in earthly evolution, with patience, and with confidence in the four descriptions given in the New Testament, trusting that we may be able to enrich our knowledge of it through them.

It is customary to begin by giving an historical account of the origin of the Gospels. It will, however, give us the best result if what is to be said of the origin of the Matthew Gospel is said towards the end of the course, for as is natural, and as other sciences show, the comprehension of a thing should precede its history. No one, for instance, can usefully approach the history of arithmetic who has no knowledge of arithmetic. In other cases it is universal to place historical descriptions at the end of a study; where this is not done, the arrangement contradicts the natural needs of human knowledge. Thus an attempt will be made here, first, to prove the contents of the Gospel of Matthew, and afterwards to examine its historical origin.

When we allow the Gospels to affect us, even externally, we are soon aware of something distinctive in the way each is expressed, and this feeling is intensified when we keep in mind the lectures previously given on the Gospels of John and Luke. In seeking to understand the mighty communications of the Gospel of John, we feel overpowered by its spiritual grandeur; and must confess that in this Gospel—because it tells of the highest attainable by human wisdom—we find the highest to which human understanding can gradually attain. In it man seems to raise his eyes to a summit of world existence and say to himself: ‘However small I may be as man, the Gospel of John permits me to divine that something has entered my soul with which I am united, and which overcomes me with a feeling of the infinite.’ The spiritual greatness of a Cosmic Being with whom humanity is related sinks into the human soul when we speak of the Gospel of John.

Recall your feelings on reading what was said concerning the Gospel of Luke; what filled your soul then was something quite different.

In the Gospel of John it is chiefly the revelation of spiritual greatness that arouses longing in the receptive human soul, and fills it as with a breath of magic; in the the Gospel of Luke we encounter an inwardness of soul-nature, the intensity of the power of love and of sacrifice in the world when these are experienced by the human heart. John describes the Being of Christ Jesus in its spiritual grandeur. Luke shows us this Being in its immeasurable capacity of sacrifice, and gives us some idea of the nature of that force which as sacrificial love pulsates through the world in the way other forces do, permeating the whole evolution of the world and all the deeds of men.

We live mainly in the element feeling when we let the influence of the Gospel of Luke work in us; and it is the element of understanding, speaking of the ultimate ends and aims of knowledge, that meets us in the Gospel of John. John speaks more to our understanding, Luke to our hearts. This can be felt from the Gospels themselves, but it is also our endeavour to give out what we are able to add to these documents through the revelation of spiritual science. Those to whom these Gospels are only words have not by any means heard all that can be heard. There was a profound difference both in language and style between the cycle of lectures on the Gospels of John and that of Luke. These must again be different when we approach the Gospel of Matthew.

In the Gospel of Luke, it is as if all that ever existed in the evolution of mankind as human love were seen to be concentrated within the Being, Who at the beginning of our era, is called Christ Jesus.

To merely external perception the Gospel of Matthew appears more many-sided than the other two, even more many-sided than the three others, but when we come to consider the Gospel of Mark we shall find that unlike the others it is in a certain sense one-sided.

The Gospel of John reveals the greatness of the wisdom of Christ Jesus; the Gospel of Luke, the power of His love; the Gospel of Mark, mainly the power of the creative forces and the splendour permeating universal space. From this Gospel we divine something stupendous in the out-pouring of the cosmic forces which seem to rush towards us from all directions of space.

While that which breathes from Luke fills the soul with inward warmth, and that which springs from John fills it with hope, that which emerges from the Gospel of Mark is the overwhelming power and splendour of the cosmic forces before which the soul feels almost shattered. All three elements are present in the Gospel of Matthew—the deep warmth of the love-element, the hopeful reaching forth of the understanding, and the majestic greatness of the universe. But in a certain sense they are present in a weaker form and therefore seem to be more closely related to humanity than is the case in the other Gospels. Whereas we might be overwhelmed so that we almost prostrate ourselves before the love, the wisdom and the greatness of the other three, we feel more able to stand erect before the Gospel of Matthew, even to approach and place ourselves alongside of it. We are nowhere shattered by the Matthew Gospel, although it also brings something of that which in the other three Gospels can work shatteringly. It is, therefore, the most human document of them all, and more than the others it presents Christ Jesus as man. It is in a sense a commentary on the others, and by making clear what is too great for human understanding in the other Gospels, it throws a remarkable light upon them.

Let us take what is now to be said as referring more to the style of the different Gospels. The Gospel of Luke tells how the highest degree of love and sacrifice was reached in the Being to Whom we give the name of Christ Jesus. how this flowed out into the world and into men, and how for the salvation of men a human outpouring came down from out the primeval ages of earthly development, and it describes this same stream up to the earliest beginnings of man.

In the Gospel of John we are shown how man can look with his wisdom and knowledge to a beginning, and also to a goal, to which this understanding can attain; we are shown this from the very beginning of the Gospel, for here the description of Christ Jesus points to the creative Logos itself. The most exalted spiritual conception our minds can reach is defined in the opening sentences of this Gospel. It is otherwise in the Gospel of Matthew. The Gospel of Matthew treats of the man, Jesus of Nazareth; it refers at the very beginning to the origin of his lineage, showing how he sprang from a definite point in history. It traces the line of descent in a certain people. It shows how all the qualities we find in Jesus had been concentrated within the race of Abraham; how for three times fourteen generations the best it had to give had wed in the blood of this people, to prepare it for the perfect flowering of the highest human powers in one human individual.

While John points to the eternal quality of the Logos, Luke to the immensity of human evolution, taking us back to its very beginning—the Gospel of Matthew tells us of a man, Jesus of Nazareth, who belonged to a people able to trace the descent of its qualities through three times fourteen generations—to Abraham, the founder of the race.

It is only possible to hint here at what is necessary before any real understanding of what the Gospel of Mark seeks to explain, can be reached. This is, that we must learn in a certain way to know the cosmic forces streaming through the whole course of the world's development. For in this Gospel, Christ Jesus is presented to us as an essence from the cosmos working within a human agency; an essence of that which previously had dwelt in the infinity of space as cosmic force. Mark seeks to describe the acts of Christ as an extract of cosmic activity; to him the divine man, Christ Jesus, walking on the earth, is a quintessence of the Sun-force in its boundless activity. Thus it is stellar forces working through a human agency which Mark describes.

In a certain way, the writer of the Gospel of Matthew touches also upon this stellar activity, for, at the very beginning, when describing the birth of Jesus of Nazareth he leads us to a point where we are shown that cosmic facts are connected with the birth of a man; this is, when he speaks of the star guiding the three Magii to the birthplace of Jesus.

But he does not describe a cosmic activity as is done in the Gospel of Mark; he does not demand that we raise our eyes to this cosmic activity; he shows us three men—the Magi—and the effect these cosmic events had upon them. We can turn to these three men and divine their feelings. Thus, if we would rise to what is cosmic, Matthew directs our gaze, not to boundless space, but to man, to the action of the cosmos in human hearts.

These hints should only be accepted as showing the difference in style of the Gospels. The main characteristic of each Gospel is that it gives a description from a different point of view, and each has its own special manner and method of describing this, the greatest event in human and earthly evolution.

The most important facts at the commencement of the Gospel of Matthew concern the near blood-relations of Jesus of Nazareth. We are told how the physical person of Jesus was created; and how the qualities of a whole people, since its originator Abraham, were contained as an extract in one human being, Jesus of Nazareth. Therefore it had to be shown how the blood of Jesus reached back by way of the generations to the Father of the Hebrew people; and how on this account the nature of this people—that for which they particularly stood in regard to human and earthly evolution—was concentrated within the physical personality of Jesus of Nazareth. It is necessary, therefore, in order to understand the point of view of the writer of the Gospel, to know something of the nature of the Hebrew people, and to be able to answer the question: ‘What was it that the Hebrew people, by virtue of their special character, were able to impart to mankind?’ External materialistic history gives little attention to the facts emphasized here. The fact that no one people in human evolution has the same task as another, that each has its own special mission, is hardly noticed; to those who understand human evolution, however, this is all-important. All peoples, down even to physical details, are formed in accordance with their destiny. Thus the bodies of any one race reveal a certain construction in their physical as well as in their etheric and astral sheaths; and the way these interpenetrate one another produces the most appropriate instrument for that people's contribution to humanity.

The question can now be modified to: ‘What was the special contribution of the Hebrew people to humanity, and how was this built into the physical body of Jesus of Nazareth?’

To understand correctly the answer to this question it will be necessary to enter more exactly into the whole evolution of mankind, already dealt with in an Outline of Occult Science, and in other courses of lectures. It is well to take the Atlantean catastrophe as a starting point. The Atlanteans journeyed from the west towards the east; one principal stream passed through Europe to the regions round the Caspian Sea in Asia; the other on a more southerly course, through the Africa of to-day. A kind of union of these two wanderings took place in yonder Asia, as when two floods meet and form a kind of whirlpool.

The thing that chiefly interests us is the whole soul-formation and point of view of these peoples, or at least the main part of those who journeyed from ancient Atlantis to the East.

The whole attitude of soul of these people of the first post-Atlantean Age was quite different from that of the men of to-day. They possessed a more clairvoyant perception of their environment than was later the case. To a certain extent they could perceive the spirit. What to-day is perceived by physical sight was then seen in a more spiritual manner. Yet it is important to note that their clairvoyance differed again in certain respects from that of the more ancient Atlanteans when this development was at its height. During the bloom of their development the Atlanteans had been able to see into the spiritual world in a very pure way, and to receive spiritual revelations as an impulse for good. The greater their capacity for perception, the greater the impulse for good they received through it; the less they were able to perceive, the less the impulse for good they received. The changes that took place on the earth during the last third of the Atlantean period, and at the opening of the post-Atlantean Age, were associated with a weakening of this clairvoyant faculty. The perception of what was good gradually diminished, until it was only retained in a high degree by those who underwent a special training in the schools of initiation. For the majority, clairvoyant perception became at last too weak to perceive the good and saw instead what was bad—the tempting and misleading forces of existence. There was indeed, in certain regions peopled by these post-Atlantean races, a form of clairvoyance that was by no means good; it was clairvoyance that was really itself a form of temptation.

With the decline of clairvoyant power was associated the gradual development or blossoming of sense-perception as is normal for the men of to-day. The things that were seen by the men of early post-Atlantean times with ordinary eyes and are also seen by the men of to-day, were not then in the least misleading, because the soul-forces now open to temptation did not as yet exist. The vision of external objects which gives men so much enjoyment to-day, even if it is misleading, was not felt by the post-Atlantean to be a temptation. On the other hand, he was led into temptation by the inherited tendencies of the old clairvoyance. The good side of the spiritual world he hardly saw any more, but the deceptive and misleading forces of Lucifer and Ahriman worked on him with great power. Thus he beheld the forces and powers which tempted and deceived—the Luciferic and Ahrimanic forces—by the power of the old inherited forces of clairvoyance. The outcome of this was that the leaders and guides of human evolution, who received from the Mysteries the wisdom by which they were able to guide men, undertook, in spite of this fact, to lead them ever more and more towards understanding and goodness.

Now the people who had spread eastwards after the great Atlantean catastrophe were at very different stages of evolution; the farther east we go, the more moral and more highly spiritual was their evolution. External perception worked on them educatively with ever greater clearness: it was like the opening of a new world, revealing as it did the vastness and splendour of the external world of the senses. This increased the farther east they travelled, and was more especially noticeable in those who dwelt north of the India of to-day towards the Caspian Sea, as far as the Oxus and Jaxartes. Here in this central region of Asia a people settled who provided the material for many nationalities which then spread in all directions, as well as of that people often mentioned by us in regard to their spiritual world-concept—the ancient Indian race.

In this settlement in Central Asia even soon after the Atlantean catastrophe, and indeed partly during the catastrophe itself, the sense for external actuality became very strongly developed. At the same time, however, among those who incarnated in this part of the world there was still a living recollection of what they had experienced in Atlantis. This recollection was strongest among those who then journeyed down to India. On the one hand, they had a great and real understanding for the splendour of the external world, while, on the other hand, they were a people in whom the remembrance of the old spiritual powers of perception of Atlantean times was most strongly developed. Therefore there arose in them an intense desire for the spiritual world which they remembered, and it was comparatively easy for them to gaze again into this world. Compared to the reality of the spiritual world, they felt that what the external world presented was illusion—Maya. Therefore, there was an inclination among these people to undervalue the sense-world and to do everything possible that by training—that is, by Yoga—their souls might again be raised to what in the age of Atlantis they had received directly from the spiritual world.

To undervalue the external world and treat it as illusion, and so to develop the impulse to penetrate to what was spiritual, was less marked among the peoples who remained in the north of India. The position of this community was tragic. The endowments of the Indian peoples consisted in the fact that they could go through a Yoga training with comparative ease, and by this means could again enter into the realms in which they had dwelt during the Atlantean Age. It was easy for them to overcome what they regarded as illusion. They overcame it through knowledge. The height of knowledge for them consisted in the conviction: ‘This world of the senses is illusion, is Maya; but when I take trouble to develop my soul, I can attain to a world that is behind the world of the senses Thus the Indian overcame, through an inner process, what he regarded as illusion, and this conquest was the object of his desire.

It was different with regard to the northern peoples named by history in a narrow sense, Aryans. These were the Persians, Medes, Bactrians, and others. In them the power of external sight was strongly developed, also the power of the intellect; but the inward urge to develop themselves through Yoga and thus attain what the Atlantean had lost, was not specially strong in them. The living memory of the past was not so keen in these northern peoples that they should set themselves to overcome the illusion of the world through knowledge. These northern people had not the same soul-nature as the Indian. The Iranians, Persians, or Medes felt what we can express in modern language as follows: If once we dwelt as men in a spiritual world, perceiving spiritual realities, and now find ourselves in a physical world which we see with our eyes and understand by means of the intellect bound to our brain, the cause of this is not to be sought in man alone; what has to be overcome cannot be overcome only in man's inner nature. The Iranian felt: It is not only in man that a change has taken place; everything in Nature, everything on earth was also changed at the descent of man. It was therefore not enough for man simply to say: All this is Maya, is illusion, let us raise ourselves to the spiritual world! We shall then certainly have changed ourselves, but not all that has become changed in the world around us.’ So the Iranian did not say: ‘Around me is Maya on every side—I will rise above this Maya, will overcome it in myself, and so attain to spiritual worlds.’ No, he said: ‘Man belongs to the world around him; he is but a part of it. Therefore if that which is divine in him, and which descended with him from spiritual heights is to be changed, then not only man must be changed back again, but everything that surrounds him must also be changed back to what it was.’ This feeling gave this people a special impulse to enter energetically into the task of transforming and changing the world. While the Indian said: ‘The world has changed, deteriorated; what we now behold is Maya,’ the people of the north said: ‘Certainly the world has come down, but we must so change it that it is made into something spiritual once more!’

Contemplation and wisdom were the fundamental characteristics of the Indian people; they had no further interest in the world which they regarded as Maya, or illusion. Activity, energy, and the desire to transform and work upon external nature was what characterized the Iranians and the other northern peoples. They said: ‘What we see around us has come down from divinity, and the mission of humanity is to lead it back to this divinity once more.’

This tendency, which was already perceptible in the Iranian people, was raised to its highest form and inspired with the greatest energy through the spiritual leaders who proceeded from the Mysteries.

What took place east and south of the Caspian Sea can only be fully understood, even externally, when it is compared with what took place to the north, that is, in the regions we to-day call Siberia and Russia, and the regions extending even into Europe. Here a people dwelt who had preserved to a great extent their ancient clairvoyance, men who, in a certain sense, held the balance between the old and the new, between the old spiritual perception and the new sense-perception associated with rational thought. Many of them were still capable of looking directly into the spiritual world; but for the majority, indeed for the greater part of humanity, spiritual perception had deteriorated to a lower astral clairvoyance. This had a certain consequence for human evolution. (The men who had this kind of clairvoyance were of a quite distinct type; through it they acquired a distinctive character. Their environment urged them to demand the necessities of life from Nature with the minimum of exertion. They did not doubt the existence of spiritual beings in what they beheld, for they perceived them as man to-day perceives plants and animals; and in the existence in which these divine beings had placed them they demanded provision for themselves without much personal effort. Much could be said regarding the outward expression of the mental attitude in the peoples endowed with this astral clairvoyance. At this time, which it is now important for us to consider, most of those who were endowed with a clairvoyance that had fallen into decadence, were nomadic peoples, people without a settled dwelling-place, wandering shepherds careless of earthly possessions, and ready to destroy anything if its destruction might serve their needs. Such people were not suited to raise the level of culture, to conserve the gifts of Nature, or cultivate the earth.

Hence arose the greatest opposition that has existed in post-Atlantean civilization, the great opposition between these more northern people and the Iranians. A longing arose in the Iranians to take hold of their environment and to live a settled life; to satisfy their human needs by work, and transform Nature by their human spiritual forces. Immediately to the north of them wandered the people who were on what one might call familiar terms with the spiritual beings, who disliked labour, and were not interested in advancing the culture of the physical world. This is perhaps the greatest difference that external history has to show in early post-Atlantean times and is purely the result of a difference in soul-development. The contrast is recognized in history, the great contrast between Iranian and Turanian; but the cause is not known. Here we now have the causes.

The Turanians in the north towards Siberia, who had inherited a lower astral clairvoyance, had no desire to establish external civilization, and their passive disposition, influenced by many priests who practised magic, led them frequently to occupy themselves with lower magic, and even black magic. To the south, the Iranians, with an inclination to influence the sense-world by their human spiritual force, were working in a primitive way at the beginnings of civilization.

This is the great contrast between Iranians and Turanians. These facts are expressed in a beautiful myth, the legend of Djemjid. Djemjid was a king who led his people from the north towards Iran, and who received from the God, whom he called Ahura Mazdao, a golden dagger, by means of which he was to fulfil his mission on earth.

In this golden dagger of King Djemjid, who tried to educate his people beyond the mass of the backward Turanians, we have to recognize the gift of an impulse towards a knowledge connected with man's external forces; a knowledge that sought to redeem his decadent powers and permeate them with spiritual forces that can be acquired by him on the physical plane. This golden dagger has, like a plough, turned the earth over, has transformed it into arable land, has brought about the earliest and most primitive inventions, and has been the impulse for all the attainments of civilization of which man is so proud. The golden dagger received by King Djemjid from Ahura Mazdao was something of very great importance. It represents a force given to man by which he can manipulate and transform external nature.

The giver of the golden dagger was the same being who inspired Zarathustra, or Zoroaster, or Zerdutsch, the great leader of the Iranians. It was he who in primeval times, soon after the Atlantean catastrophe, poured out upon this people the treasures he drew from the Holy Mysteries, that they might be induced to use the forces of the human spirit upon external culture; thus giving to those who had lost the Atlantean clairvoyant vision, a new outlook and a new hope of the spiritual world. He opened out a new path to these people. He pointed towards the sunlight as the external body of a high Spiritual Being, and to distinguish it from the small human aura, he called it the 'Great Aura' Ahura Mazdao. In his teaching he indicated that this as yet remote Being, would one day descend to earth in order to unite with its substance, and that this would be an historical event affecting the whole future of mankind. Thus in speaking of Ahura Mazdao, Zarathustra referred to the Being known later in history as the Christ. Such was the mighty mission of Zarathustra.

To the new post-Atlantean humanity, who had lost touch with divinity, he revealed the way of return to what was spiritual. He gave them the hope, through power poured down to them on the physical plane, of yet attaining to spirituality. The ancient Indian could attain to spirituality in a certain way through Yoga-training, but a new way was to be opened for men by Zarathustra.

Now Zarathustra had an important patron or protector—but I must emphasize that in speaking here of Zarathustra I do not refer to the man of that name who lived in the time of Darius, but to an individuality who was placed, even by the Greeks, about 5000 years before the Trojan War. This Zarathustra of those far-off times had a protector who may be described by the name that became customary later, that of Guschtasb.

In Zarathustra we have, therefore, a mighty priestly nature, one who pointed the way to the great Sun Spirit, Ahura Mazdao, the Being who is to guide humanity back from the externally physical to the spiritual plane. And in Guschtasb we have a kingly nature, one capable of doing all that was necessary in the external world to spread abroad the mighty inspirations of Zarathustra.

It was therefore inevitable that these inspirations and intentions should bring the Iranians into conflict with the people dwelling to the north—the Turanians. And actually through this conflict arose one of the greatest wars that have ever been fought, of which external history records rery little, since it falls in primeval ages. It lasted, not for tens, but for hundreds of years, and from it arose a certain attitude that persisted for a long time in Central Asia: an attitude which must be expressed somewhat as follows.

The Iranians—the people who followed Zarathustra—would have expressed this attitude in the following way: ‘All around us, wherever we look, we see a world that has most surely come down from what is divinely spiritual, but all we now see has declined from its former high estate. We must acknowledge that the animal, plant, and mineral worlds were formerly more noble than they are now, that they have fallen into decadence. Man, however, has the hope of leading these back again to what they were.’ Let as try and translate this feeling that dwelt in the typical Iranian into our language. Speaking as a teacher to his pupils he might say: ‘Look at everything around you—formerly this was of a spiritual nature; it has now fallen into decadence. Take, for instance, the wolf. The animal that is in the wolf you see, as a creature of the sense-world, has declined from what it once was. Formerly it did not show bad qualities; but you, when you have developed good qualities and have acquired spiritual power, will be able to tame this animal; you will be able to implant your own qualities in it, and tame it, making of the wolf a dog to serve you.’ In the wolf and in the dog there are two natures which correspond to two great tendencies in the world. Here are two opposing forces. On the one side are those who employ their spiritual forces to work upon the world, who were able to tame animals and raise them to a higher stage; on the other, those who instead of using their powers for this purpose leave the animals to sink lower and lower. The one can be seen in the following mood: ‘If I leave Nature as she is, then she will sink lower and ever lower; and everything will be wild and savage. But I can raise my spiritual eyes to a good Power, whom I acknowledge, and this good Power then helps me, and I can then lead up again what is deteriorating. This Power to whom I can look up can give me hope for further development'. The Iranian identified this Power with Ahura Mazdao, and he said to himself: ‘Everything a man can do to ennoble the forces of Nature, to elevate them, can be done, if he will attach himself to Ahura Mazdao, to the power of Ormuzd. Ormuzd is an ascending stream. But if a man leaves Nature as she is, then everything becomes a wilderness and reverts to savagery. This comes from Ahriman.’ Add now the following mood developed in the Iranian regions: ‘To the north of us many people are going about; they are in the service of Ahriman. They are Ahriman's people, who only roam about gathering what Nature offers them; they will not raise a hand towards the spiritualization of Nature. But we wish to unite ourselves with Ormuzd, Ahura Mazdao.’

So a duality was felt at that time to be rising in the world. Thus it was that the Iranians, the Zarathustra-men felt, and they expressed these feelings in laws or rules. They wished to arrange their life so that eternal law gave, in its expression, the impulse upwards. That was the external result of Zarathustrianism. Here we see the contrast between Iran and Turan.

The profound difference between the Turanians and Iranians explains the war between Ardschasb, king of Turania, and Guschtasb, king of Irania, the protector of Zarathustra, of which occult history gives so many and such precise accounts.

The most important fact to be grasped in this connection is the wonderful and widespread influence of Zarathustra on the soul-life of mankind.

I had in the first place to describe the nature, the whole milieu, within which Zarathustra was placed; for you are aware that the individual who incarnated in the blood which passed from Abraham through three times fourteen generations, and who appears in the Gospel of Matthew as Jesus of Nazareth, was the Zarathustra individuality. He is met with here for the first time in post-Atlantean times, and we are faced with the question: ‘Why was the blood which flowed through the generations from Abraham in Asia Minor best suited for the subsequent return of Zarathustra in bodily form?’ For one of the subsequent incarnations of Zarathustra is that of Jesus of Nazareth. Before this question is asked it was necessary to ask and answer another regarding his special essence, the essence which found expression in this blood. In Zarathustra this special essence which incarnated in the blood of the Hebrew people is to be found.

In the next lecture we will explain why it must be precisely from this blood, from this race, that Zarathustra drew his bodily nature.

The progress of man. His conquest of the physical plane in the post-Atlantean civilizations. The beginning and up-building of the “I am.” The chosen people.

Our task today is to comprehend the spiritual horizon within which man stands by investigating his origin. We have seen that in the course of his development throughout the Lemurian and Atlantean epochs he has gradually acquired his present form; we will now extend our study of this second epoch, the Atlantean, on into our own age so far as is necessary to an understanding of our subject.

We know that previous to the middle of the Atlantean epoch the conditions of the consciousness of man were quite different to what they are today. While in his physical body during the day he then saw objects by no means with the same sharp outlines he does now, everything was more or less blurred; and when at night he left his physical body he did not sink into dreamless sleep, but was able to perceive Spiritual Beings in a spiritual world.

We will now deal further with the fact that these beings (who also sought embodiment in Atlantean bodies) entered into a certain companionship with man, but will only remind ourselves that at that time man had a conviction, based on direct experience, that above the human kingdom to which he himself belonged there were other kingdoms—that of the Angels and of the Archangels; and that he learned to recognize these higher beings face to face, just as we now learn to recognize each other in the physical world. Then came the time when objective day consciousness became ever clearer and clearer, and, on the other hand, when dimness and darkness enveloped man at night. This was the period when the first rudimentary germs of ego or “I am” were laid down in man. By learning to perceive the objects around him he at the same time gained that form of self-consciousness it was intended he should develop.

We must conceive of everything in the world as graded; that just as there are all possible grades of beings in the animal and human kingdoms so also there are many different grades among the beings above man. Some beings in the kingdom of the Angels are very close to man, and others are at a higher stage; many grades are met with when we direct our gaze to the higher worlds. We have in the first place to understand clearly that at the time when man rose at night through dim clairvoyant consciousness into higher worlds these beings (to put it trivially) gained something from man through their intercourse with him; their own being was enriched. For though these beings stood above man they were still inwardly connected with him; they inspired him and influenced his imaginative consciousness, which was, however, dim. So that we must think of man in that ancient period as being in such a condition that when he withdrew from his physical and etheric bodies it was as if a higher being, or, in a wider sense, a whole host of higher beings, took possession of him. Fundamentally this is also the case today, only man is not aware of it, whereas at that time he was, though in a dim clairvoyant way. It has already been explained in other lectures that sleep is by no means unnecessary for man; it serves a very great purpose.

During the day man is continually making use of his physical and etheric bodies. The life we lead from morning till evening exhausts these bodies, and what we feel as fatigue is nothing more than the expression of the fact that indirectly through the astral body all kinds of perceptions have been taking place in us as well as impulses of joy, of sorrow, and of pain; all these have been playing through us. This wears out our physical and etheric bodies, and in the evening we are tired because all day long we have been destroying them.

When at night we leave these bodies on the bed the astral body and ego are not inactive; all night long they send their forces into the physical and etheric bodies; they work at repairing the disorganized and exhausted forces of these bodies; this they could not do if, on their withdrawal, they were not taken up into a higher kingdom. Above the human kingdom a spiritual kingdom is outspread, the kingdom of the Angels, Archangels, and other beings. It is as if ozone streamed from the Spiritual Beings that then surround us, and from whom we are separated during the day, because with our perceptions we are enclosed within the shell of our bodies. At night we plunge into this spiritual ozone; from it our astral body absorbs forces which it then pours into the physical and etheric bodies to repair them. Today man is unconscious of this, but at the time when he still possessed dim clairvoyant consciousness he saw how his astral body and ego left the other members and was absorbed into the divine spiritual world.

Things seen in one way in the physical world have a very different appearance above. One might even say that the Gods profit by participating thus in humanity. In order rightly to understand the relationship of man to the universe we must try to form a conception, which is not so easy, but is, however, necessary, if we are to understand his true position. We have said that the earth is the planet of love, that love will be first rightly developed upon the earth. To put it crudely, it will be bred here, and through their participating in mankind the Gods will learn to know love, though in another sense it is they who bestow it. It is difficult to picture this.

It is entirely possible that one being may impart a gift to another, and only come to know his gift through the other. Picture to yourselves an exceedingly rich person who has never known anything but riches, nor ever experienced the deep satisfaction of soul which results from well-doing. Picture this person now as doing something good; he gives to the poor. The gift calls forth great thankfulness in the soul of the needy individual; this feeling of gratitude is at the same time a gift; it would never have existed if the rich person had not first given. He is the originator of the feeling of gratitude, although he does not himself feel it, and is only acquainted with it through its reflection, which streams back to him from the person in whom he roused it. It is approximately in this way that the gift of love is imparted to man by the Gods. They have progressed so far that they are able to kindle love in man so that he feels it, but they only learn to know it as a reality through man. From their heights the Gods reach down into the ozone of humanity and feel the warmth of love. We know that the Gods lack something when man does not live in love. The more human love there is on earth the more food for the Gods there is in heaven; the less love there is, the more the Gods hunger.

The sacrifice of man to the Gods is nothing else than the love which streams up to them, which man has produced. It is not difficult to picture that in ancient times, when man was still conscious of the Divine, this reciprocity—this mutual giving, from man and from the Gods—was quite different to what it became later. Indeed, there were some among divine Spiritual Beings who, because man could no longer rise by means of his dim clairvoyant consciousness, could no longer descend, or reach the sphere of humanity. Throughout the Atlantean epoch man lived with numerous divine beings, and the less capable he became of looking up to the Gods the less could a certain category of divine beings experience all they had formerly been able to experience through man. When Atlantis came to an end there were among the Atlantean gods some who suffered hunger, if we may so express it, because they could no longer find the way to man.

We must now picture the further development of man from this standpoint. We know that there was a realm in the neighbourhood of Ireland where dwelt the most advanced beings of the Atlantean epoch, those who were best prepared to pass through an advanced development. These now journeyed from the West to the East, populating Europe, where some remained at a particular stage of evolution, while others went further. The most advanced passed on to the neighbourhood of Central Asia, others into Africa. There were already in these parts some people left over from the older Lemurian and Atlantean epochs; these now mixed in diverse ways, and from them arose the people whom the Greeks represent in many artistic forms as the Satyr, the Hermes, and the Zeus types.

We must picture to ourselves that the condition of human consciousness changed from this time more and more. Those who had come over from Atlantis still possessed a remnant of ancient clairvoyant consciousness, but this continually decreased. At the time of the Atlantean catastrophe there were some even among those who had journeyed towards Asia, Europe, and Africa who had already lost every trace of clairvoyance, and, again, others who still had some remnants of it.

Everywhere under certain conditions there were some who (between sleeping and waking, for example) were able to obtain a clear view into the spiritual worlds. The spiritual being known as Wotan, for instance, was a “personality” well known to the Atlanteans; we might say that all the ancient Atlanteans were more or less in close touch with him, as some men today come in touch with a monarch, but the conscious connection was gradually lost. Among the peoples of Europe, especially the ancient Germans, there were many who in an intermediate condition between sleeping and waking could enter into relationship with Wotan, who actually existed in the spiritual world; but owing to the advance in evolution he was limited and could no longer make himself so generally known as before. There were people in Asia also who knew him, and this knowledge continued on into later times to which even history refers, a time when there was an original natural clairvoyance, and man could speak of the Gods from his own experience.

We must keep before us the fact that man was descending more and more into the material world; and because of this the Gods were less and less able to maintain their connection with him; many were able only to have companionship with certain outstanding beings. Certain of the Gods were unable to descend to ordinary humanity, but could only get in touch with personalities who rose to meet them, who developed themselves up to them. The varied dispositions of men, and the remnants of old clairvoyance, as well as the principle of initiation, mingled in a strange way, and this intermingling was preserved in the consciousness of the Germanic people.

During the Atlantean epoch men knew that during sleep, when outside the physical and etheric bodies, they rose into the kingdom of the Gods, the Gods were known to them, and they knew they would meet them there again. It was felt as a kind of punishment when, after death, man was for a time unable to behold the Gods and to be received into their company; when, after death, he had to pass through a period of probation owing to his having become too much entangled in material existence.

Among those who were in a position to value material life less than non-material life the conviction grew that they were not bound to the material world, but that immediately after death they could enter the kingdom of the spirit, which was well known to them. The opinion was held by the various peoples inhabiting Europe that those men who fought bravely and met death on the field of battle, who valued the honours of war more highly than material honours, were not dependent on material existence. They were convinced that in such a case the hero met with some deity or other immediately after death. Those who did not die on the battlefield, who had not learnt to value spiritual possessions more than material life, were said to have died ignobly, and not to be mature enough to be taken immediately into the realm of the spirit, but would first have to enter a kingdom in which they would have to undergo certain trials.

This idea is expressed in the meeting with the Valkyre, and is connected with an ancient clairvoyant memory. It was thought rightly that the man who met death on the field of battle was taken up by the Valkyre, and it is quite in harmony with such an idea that in its further development it should have been pictured in ancient Europe as symbolic of initiation. Among other peoples other ideas had developed, but in Europe personal bravery and personal excellence were considered to be most valuable.

It was always understood, and rightly so, that as regards initiation man might experience even during life that which normally he only experienced after death, namely, direct communication with the spiritual world. As the warrior experienced his first meeting with the Valkyre upon the battlefield, it was obvious that those who sought initiation had to experience this in physical life. In one part of Europe Siegfried was looked on as the last of the heroes of initiation. This fact is preserved in the legend of Siegfried, which tells how the hero united himself with the Valkyre during life, just as dying warriors did upon the battlefield.

Let us now try to enter into the mentality of those who migrated from the West towards the East. They had risen in a certain way up to the point where they were fitted to enter upon a further development. They had not become ossified, and had within them the germs of a more perfect development, but they had retained a comparatively strong clairvoyant capacity. Among all the people who had gone forth from Atlantis the Europeans were most gifted with clairvoyance; it was less strong among those who peopled Africa. Those who had emigrated earlier into Asia, and who were among the most advanced, came upon a still older people who were in possession of a still older clairvoyance, so that there was much clairvoyance in those parts.

Then there was a certain small colony consisting of the most advanced men of the Atlantean epoch who had settled near the Gobi desert. What kind of people were these, and what do we mean when we say they were the “most advanced?” It means those least able to see into the spiritual world, for advancement consisted in their having proceeded from the spiritual world and having entered into the physical world. They were the people who felt constrained to say: “Formerly we had connection with the spiritual world, but we have it no longer.” This loss filled their hearts with sorrow; they longed for the spiritual world from which they had come and which they valued more than that in which they now dwelt.

Conditions varied among the different European populations. Under certain conditions many could still see into the spiritual worlds. When the Mysteries still existed in Europe, and Initiates—who through occult development could rise in full consciousness to the spiritual world—spoke of those worlds and of the beings dwelling there, or of the varied parts men had to play after death; when the initiates brought all this in mighty pictures before the people by means of myth and legend, they found some who understood them, for some still had vision. The peculiar conditions of life and of environment in ancient Europe caused even uninitiated persons to experience the spiritual world. Though they could not come in contact with the higher Gods they believed in the spiritual worlds and trusted in them. These worlds were real to them, hence they felt their humanity in a quite different way from other peoples. Let us try to enter into the feelings of these ancient Europeans. They said: “I am indeed connected with the Gods.” Through consciousness of this a strong sense of personality developed in them, a special sense of the divine worth of the human personality, and, above all, a strong sense of freedom. We must picture this state of feeling vividly, for it was this consciousness of the personality which the people of Europe took with them when they went south and peopled the Grecian and Italian peninsulas. We can note stragglers from those who were possessed of this feeling, particularly among the ancient Etruscans. Even in their art we can observe this strong sense of freedom, for it had a spiritual foundation. Before the rise of the true Roman kingdom there was an Etruscan population in the Italian peninsula which had a high degree of freedom in its system of government; on one hand it was somewhat hierarchical, and, on the other, free in the highest sense. Each town made provision for its own freedom, and an ancient Etruscan would have felt any kind of confederacy, in our sense of the word, as unbearable. Everything which passed southwards in the peninsula as a sense of freedom, or a feeling for personality, sprang from the causes we have mentioned.

Those other people who had gone the farthest into Asia included a small company from whom the divine spiritual world had withdrawn the most. In its place they had acquired something else, something that had been saved from the world, which had withdrawn into profoundest darkness—this was the ego, or the “I am.” They felt that what was preserved within them as the “I am” was the eternal core of their being, and that it had sprung from the spiritual world; they felt all the forms they had previously seen were like a sacred memory, and that their strength depended upon this firm core which remained within them. As yet they did not perceive the ego in its complete form; this only came later, but those who were the most advanced, who had descended most deeply, developed a certain tendency which they might have expressed as follows: What we have to treasure above all else is the consciousness of our divinity, consciousness of that in which is to be found the deepest memories of our soul. Even if this soul has forgotten the divine beings which once it knew, we can find the way back to them by looking within our own being—by being conscious of our ego. In short, the consciousness of a formless God was now evolved, a God who does not appear in outward form, but who must be sought within man's innermost being. This conception, which is a very old one, was transformed in the course of man's further development into the commandment: Thou shalt not make to thyself any graven image or likeness of thy God.

In primeval ages man experienced God by means of an image. Now the image had withdrawn into the invisible world, and man strove with all his strength to bring forth a conception of God from out his own ego. There, where God is formless, man strove to form an idea of Him and to realize His power. This was not immediately possible; during the first post-Atlantean civilization the memory of what had been lost was still too vivid. Man felt in his soul “The door is shut,” and the longing to enter again into the spiritual world was too strong. Hence in the first age of civilization the people were filled with longing for the hidden world of the spirit; they looked with great reverence up to the Initiates and besought them to allow them to become partakers of this lost world. The first great age of post-Atlantean culture was founded under the influence of Initiates by means of colonies. This was the wonderful awe-inspiring pre-Vedic culture, the last remnants of which are to be found in the Vedas; in it the longing for the spiritual world was so great that men strove by artificial means to regain contact with the Spirits and Gods which they had lost. The longing to fly from the physical world into which they had entered was overwhelmingly strong; we find this feeling in the souls of those who were instructed by the Initiates—the Holy Rishis.

We see the feeling developed in them which they might have expressed as follows: “The world of the physical plane into which we have now entered, which we see spread out around us, is merely illusion; it is worthless; it is Maya; but the world lying behind this illusory physical plane is valuable.” Thus a feeling of the worthlessness of the physical plane was developed, a feeling of the need to flee from it in order to attain that which was spiritual. A feeling evolved which was the basis of this ancient civilization, that man must lose his strong sense of personality if he was to be conscious of his divine origin. He strove for complete absorption in divinity, with extinction of his personality; this was of more value to him than life within that personality. We must try to understand the mood of this ancient civilization, we shall then understand this turning away from all that was material, and how, if man desired to seek the divine he had to free himself from the bonds of sense and get away from all illusion, from Maya.

Such was the nature of the first post-Atlantean age; but the mission of the whole epoch is that man should make the surroundings in which he lives more and more his own, that he should master them more and more.

In the Persian, that is, the pre-Zarathustra, civilization we see the first phase of the conquest of the external world. The ancient Persians (we refer here to the prehistoric Persians) had already a different consciousness from that of the ancient Indians; they regarded the physical plane as something real. It no longer appeared strange to them; they said: “We can bring spirit into the physical plane and can cultivate it here.” They paid attention to the physical plane; they did not study it as yet, but they considered it; the ancient Persians still perceived a hostile element in their surroundings, but thought that the enemy could be overcome. The Persian made a friend and companion of the God Ormuzd in order that he might redeem matter. He worked into the physical world gradually; he began to perceive that this is not only Maya, not merely soulless appearance, but a reality which must be taken into account.

In the great migration towards the East there was another group which moved more towards Asia Minor and Africa, where the Chaldean and Egyptian civilizations were founded. Through them a further step forward was made in the conquest of the physical plane. Here the condition of the people was such that they no longer regarded what is of the senses as merely hostile or illusory. When they looked up to the stars they said: “Those stars are not Maya, they are not mere appearances!” They thought much about the stars, and studied how one star approached another and what changes took place in the constellations. They felt the stars were an outward expression of the ruling Gods; they were a script which the Gods had written what they saw was not merely appearance but a revelation of the Gods.

A further advance had been made; sensible matter was now considered as an expression of Divinity; man began to look for wisdom in things of sense. In the Egyptian world man's gaze was turned from the heavens and directed to the earth; geometry was studied so that the earth might be measured. That to which the spirit could attain was thus joined to substance perceived by the senses—an essential advance in evolution. Thus, step by step, evolution progressed.

Now, there was formed within the third age of civilization a small company which separated off in a certain way and absorbed all that could be gained from ancient tradition as well as from recent knowledge. This small company, whose Initiates had preserved the ancient wisdom and the earlier companionship with the Gods, knew how to impart what they had gained as experience from the spiritual world, and they had also absorbed the wisdom of the Chaldeans—the writings of the Gods in space—as well as the wisdom of Egypt, which expressed the union of spirit with that which is physical. This group of people, who, in a certain sense, may be called the “chosen people,” had to make preparation for the greatest period in the world's history; they are the people of the Old Testament, who in their Testament possessed the greatest and most significant document regarding long-past events and also those that were to come. It is not only an error in learning, but a farce, when some historical work is thought even to approach the Old Testament in value; for it portrays in mighty pictures man's descent from divine heights, and shows at the same time how historical experiences are connected with cosmic events. All this is contained in the Old Testament, and, above all, its contents correspond exactly with the events of evolution.

We have now seen how the rudimentary germ of the human ego was prepared step by step in earthly evolution. We have seen that this rudimentary germ would never have been able to evolve if the sun, and afterwards the moon, had not separated from the earth. It was only possible for it to develop through man's horizon with regard to the spiritual world being gradually limited and then closed.

Let us consider how this rudimentary germ developed. What had man gradually learnt during the earth's development? We must first look back to those ancient times when he was as yet unable to see physically, when he lived in the spiritual world; then came the time when the external objects of the physical world appeared to him as if blurred, when he could still see in the spiritual world as well. Who was it prepared man so that in later times, when he was to behold the sun clearly, he should be ready for this change? It was the God we call Jehovah who brought man to full maturity; He who separated Himself from the Elohim in order, from the moon, to prepare for the most important moment in the earth's evolution. While man was still unable to see the outer world Jehovah instilled ego-consciousness into Him. It was He who in the time of the old dim clairvoyant consciousness entered into man at initiation, and it was He who appeared to man in dreams and prepared him slowly to receive the “I“ which he could obtain fully only through the coming of Christ.

Christ has not only come once, but only once in personal form; His last coming was in Jesus Christ. In ancient times He worked also through the Prophets. Christ Himself indicates this in the Gospel of John, where He says that those who did not believe Moses and the Prophets would not believe Him either, for Moses and the Prophets spoke of Him, not indeed as already on earth, but as one whom they foretold. In this sense Christ has a certain story in earthly evolution. If we go back to the ancient Mysteries we find everywhere the story of Christ and His descent. Let us for a few minutes consider the European Mysteries. We find in all of them a certain tragic feature. If one transports oneself into these ancient Mysteries one always finds that the teachers told their pupils: “You may raise yourselves to divine heights, and receive a high degree of initiation, but there is something you cannot yet know fully, something for which you must wait and which we can only indicate: this is the coming of Christ.”

They always spoke of Christ in the northern Mysteries as “He who would come”; they knew Him everywhere, but not as One already on the earth. The Initiates in Asia and Egypt also knew Him as the approaching Christ. “One day,” they said, “He will appear.” They knew also that the olden Mysteries could not lead men to the highest stage of development. This idea has been preserved symbolically, only too much stress must not be laid on such things; they must be accepted generally, partly as truth and partly as allegory, and not be outlined too sharply. Some echo of this tragic feature regarding the ancient Gods and the waiting for the Christ has survived. The glory of the old Gods was to disappear before the glory of Christ.

This is found even in the most recent legends of the Teutonic gods, where something remarkable is ascribed to Siegfried—he was invulnerable and had the strength of an Initiate according to the European Mysteries; he was, however, vulnerable in one spot. He was wounded in this spot, and thus met his death. In what place was he vulnerable? The place on which later the cross was laid on Him for Whom they were looking with such expectation. The place where Siegfried was vulnerable was covered by the cross in the journey to Golgotha. This legend contains a last memory of that tragic feature which passes through all the ancient European Mysteries. But in those other Mysteries into which Moses was initiated, from which the Old Testament has proceeded, and which Moses implanted in his people so far as seemed possible to him, this strange feature in human evolution is often referred to. It is more than a mere picture; there is something which imparts deep reality to it, which we might illustrate as follows. Let us think of a man as regards his astral body, his ego, his etheric and physical bodies; let us think of these four principles as shone upon by the sun.

Through Christ's coming to the earth man has become able to absorb both the physical and spiritual forces of the sun. Previously this was different. Then, during sleep, when at night the astral body and ego were outside the physical body and etheric body, the direct sunlight did not fall upon man, only sunlight that was reflected from the moon. Man absorbed this reflected light, not the direct sunlight. This is exactly the same (in an external, symbolic, yet true form) as in the case of the Christ, Who lived as the spiritual part of the sunlight, and with Jehovah, who reflected the true Christ-light until such time as men were sufficiently mature to receive it direct. Jehovah sent the Christ down to humanity as from a mirror.

Men spoke of Him when they spoke of Jehovah. Hence Jehovah says to Moses: “Say to thy people, I am the ‘I AM.”’ This was the name later applied to the Christ. He would not as yet turn His own countenance to men. Jehovah prepared humanity; he sent them the image of Christ before Christ Himself descended, for man had to learn to comprehend the complete descent of Christ into the physical world with His “I am” in the depths of his own being. Therefore this people, which had been prepared in the truest sense for the coming of Christ, held most firmly to the conception of a formless God. They had to attain to a new conception of God, not merely to remember an old form. This people with its Jehovah-religion became in fact those who prepared for the coming of the Christ.

Now, we must clearly understand that everything that has to be specially striven for in the world must proceed from strong impulses; hence the idea of the power of the formless God spread through all the Old Testament; an entirely abstract God, condensed within the centre of a mere I-principle, stands at the centre of the religion of the Old Testament—an image-less I-God.

How could this God first obtain a form that could be comprehended by a people living on the physical plane which they had to conquer? Through a wise dispensation something remarkable originated in Southern Europe.

Emigrations had taken place from Asia and Africa; these mingled with other streams coming from the North. Those that came from the East brought the firm conviction of the worthlessness of Maya, of the need to change the material kingdom of men into a kingdom of the spirit; these mingled with others who had gained a stronger feeling of personality. Those with the greatest spiritual force, who had remained longest behind in the emigration from West to East, met in Asia Minor and in the Grecian and Italian peninsulas; here the fourth age of civilization was built up, and the conquest of the physical world advanced another stage.

The mission of the third age, the Egypto-Chaldean, had been to perceive and comprehend the profundities of God; from it had to spring a people who were able to seek God in an abstract way, as a Spiritual Being with the least content of anything sensely. Meanwhile in Southern Europe another group was being formed. Certain men had come down from the north with their strong northern consciousness of personality in them; a union was formed between matter and the human soul. The result of this we see and admire in the art of Greece, in the temples of Greece, and in the tragedies of Greece, in which man began to represent his own destiny. In these tragedies he secreted his own spirit in matter, incorporating it with external objects. One might say that we have here a marriage between what is spiritual and what is physical, wherein each has an equal share. In all that the Greeks produced spirit and matter had an equal share, and this was also the case in a certain sense with the Romans; they knew that spirit dwelt in them, that spirit could become personality in them.

It was only at this stage of human evolution that that which had been foretold could assume actual form upon the physical plane. Christ could only descend to the physical plane when man had conquered it. A Christ would not have been possible in the old civilizations, when the physical plane was only seen as Maya, and a longing for the past filled the souls of men. At the time the union occurred which we have seen represented in Greek art man had turned more and more to the physical plane; this was expressed in the strong consciousness of the Roman citizen; it was also the time when the Christ-principle was able to appear in the flesh.

We have to consider all those who worked previously to the coming of Christ as being indeed acquainted with Him, but we must look on them as Prophets who could only foretell; they beheld in the coming of Christ the fulfillment of that for which they themselves had striven.

In the following lectures we shall see how Christianity is mingled with other elements in the era subsequent to the coming of Christ, and how this produced the conditions that now surround us. Today the period has been described when, through the conquest of the physical plane, man made himself sufficiently mature to understand the God-man—the Christ.

Yesterday, in the description of the development of the various cycles of earthly development, we reached a point which made us realise how the three celestial bodies, the Sun. the Moon and the Earth, gradually separated from one another. We began by considering this separation and stopped at the point where the Moon separated itself from the Earth, but we also tried to reach this same point by setting out from the present time and going back to the Atlantean epoch. Let us now consider the condition of the Earth at the time of Atlantis. Long, long epochs of time must be borne in mind, taking up millions of years, so that the great changes which took place, not only in the universe, but also upon the earth, need no longer surprise us.

Let:us consider once more the Earth, after its separation from the Moon. It was still enveloped by a volume of air, which presented, however, quite a different aspect from the present air. You must not think that this air inwardly resembled a glowing stove—although its temperature was far higher than is the case now. At that time many substances which are now solid existed within the Earth in a liquid state. An air thickly permeated with gases of the most varied substances, enveloped the Earth, an atmosphere which we might designate as fire-air, a repetition of the former Moon-condition,

When the Earth became independent after its separation from the present Moon, it was surrounded by a strange atmosphere which may be designated as fire-air, Through the fact that the Earth freed itself from the atmosphere which went away with the Moon, the beings who lived upon the Earth were able to attain certain higher stages of development. Within the atmosphere of the Earth the most advanced animal-men had reached a higher stage than the one which they had attained upon the Moon, and these were the beings who later developed into men. A great number of these animal-men remained behind upon the Moon-stage. As a result, they not only remained behind, but owing to the entirely new conditions which now arose, they sank half a degree below the level which they had previously attained, (animal-men could, only live upon the Moon) and thus they became animals. Animals did not as yet exist upon the Moon. We therefore have two kingdoms: Human beings—and the kingdom of animal-men, beings who had remained behind and had gradually sunk to the level of animals.

The same applies to the plant-animals. A certain number of these had developed to a higher stage, to that of animals; others had remained behind and changed into plants. A The kingdom of plant-minerals also followed this line of development: some became heavy minerals, while others ascended in their development to the level of plants.

Not everything arose in accordance with one standard of measure, for the animals which we know to-day arose, for instance, partly through the descending development of men-animals and partly through the ascending development of plant-animals. In the vegetable kingdom also we have side by side the plant-minerals in an ascending course of development and the plant-animals in a descending course. The plants now chiefly constituting the pleasant plant-carpet of our earth, arose through the ascending development of the Moon's plant-minerals; this is, for instance, the case with the violet. On the other hand, everything that gives us a decaying impression is in a descending development, whereas our green, leafy, plants will in future attain to higher stages.

Our minerals developed entirely upon the Earth; there were no minerals upon the Moon, such as exist to-day. The mineral kingdom is the former plant-mineral kingdom which sank down to a lower stage and which was embedded into the earth as a firm crust. When the Earth cast off the Moon, the substances which remained behind and which later on became
minerals, solid metals,. etc., were still an altogether liquid mass. The substances which at that time had already reached a solid state, were hurled out into the cosmic spaces, because, had it kept these substances, the Earth could not have developed, further. Then the first metals which reached a solid state were added. Sometimes they had most peculiar forms! What you now encounter in the mountains as granite or gneiss, at that time revealed quite clearly that it had arisen through the descending development of vegetable beings, of plants which had become stones.

You may gather from this that upon the Sun and upon the Moon the mineral kingdom was a vegetable kingdom. The vegetable kingdom has not developed out of the mineral kingdom, but minerals have developed out of the vegetable kingdom! The coal which is now dug out of the earth is nothing but a complex of petrified plant—plants which decayed and became stones, so that now they can be dug out of the earth as petrified plants. If you were to go back still further, you would see that once even the hardest stones were plants; and that they have arisen out of plants through the descending development of plants to the mineral kingdom.

A clairvoyant sees this in the following way: If you investigate gneiss, the mineralogist will tell you that it consists of feldspath, hornblende and mica—but he cannot go further. The clairvoyant says: Feldspath in gneiss appears to spiritual vision quite clearly as the petrified stalk and the green leaves of plants, the petrification of those parts which built them up; whereas the mica foundation is related to that part of the plants which still develops to-day as the plants sepals and corollae. When a modern occultist observes a piece of gneiss he will say: This is a petrified plant, and even as plants now possess leaves and flowers, etc., so the mica foundation of gneiss has developed out of the sepals and petals of ancient epochs.

Thus it can be explained how every mineral developed out of former plants. For the substances which came over from the ancient Moon were plants, which then became densified in the liquid mass of the Earth. Even as one can see the water in a receptacle freezing into solid ice, so it is possible to observe in the early stages of the Earth's development the gradual forming of solid masses. Thus the solid crust of the Earth slowly developed out of the liquid Earth. The further we proceed, the higher and purer become the beings who live upon the Earth, and those that were unable to ascend became petrified. It was the same both with animals and men. Man reached the stage of being able to transform his body in a still higher measure.

The Moon-men floated and swam about in a primordial ocean; they were predisposed to this swimming movement. This may sound strange to modern men, nevertheless it is true; and let it be said without reserve, that I do not wish to mitigate some of these apparently grotesque descriptions;, for generally people laugh at truths when they are revealed for the first time.

The human. being who swam about in this primordial ocean had as yet no eyes and endowed with sight such as we have to-day: man, indeed, received the foundation of sight upon Saturn, but in this primordial ocean he did not need to see; he had to orientate himself in other ways. The ocean contained all the food which he required for his life and also animals, some benevolently disposed towards him; and some not. At that time man still possessed an organ which now exists in the head, it is the size of a cherry and is called the pineal gland (in reality it is not a gland). Once upon a time, this organ was of immense size; it enabled man to orientate himself in the ocean and it protruded from his head like a lantern. Man moved about, by using this lantern-like organ in front; it was a sensitive organ, not an organ of sight. He used it when swimming about. Later on, he no longer needed it and so it shriveled.

At that time it was not possible to speak of an Ego foundation. In regard to everything which man did, he was still under the guidance of higher spiritual powers: We may compare him with the animals of to-day. From a spiritual-scientific aspect, we now look upon animals by saying that man differs from the animal through the fact that he has an individual soul; every man has his own soul, his individual Ego.

This is not the case with animals; for whole groups of animals have one soul in common. For instance, all the animals pertaining to the lion species have one soul, which lives in the astral world. Similarly all the animals of tiger-nature have a soul in common. In the case of animals we therefore speak of group souls. All the horses together have one group soul; these horses belong together. Even as the single fingers belong to the hand, so the animals belong to their group soul. Consequently we cannot speak of individual responsibility in the case of animals. Only of an individual soul can we say that it is either good or evil.

At that time, the human beings possessed a kind of group-soul embedded in the bosom of the Godhead. We must however realise that that which now lives in us as our Ego already existed in those early epochs, but it did not live within the human body.

Man's origin must be sought in two currents: that which came over from the Moon and continued to develop, constituted the animal-man who lived upon the Moon; but that which now lives in us as our individual soul, existed in those times in the higher realm, in the care of the Godhead,—only man's body lived below in the primordial ocean. Later on body and soul united; the soul descended and spititualised the body, so that man became an individual soul.

Imagine a receptacle containing water; in it are many many drops of water, but it is impossible to distinguish them. If you were to take many hundreds of small sponges dipping them into the water, the drops first contained in the volume of water would be individualised. Similarly imagine your spirituality soaring above the primordial ocean and compare your soul reposing in the bosom of the Godhead with the drops of water; the bodies absorb the souls, even as the small sponges absorb the drops of water; the souls thus became independent, in the same way in which the water becomes individualised into drops through the sponges. Below we have the primordial ocean with the floating-swimming bodies, and above there are the souls. We cannot describe this better than by saying: “And the Spirit of God moved (literally: brooded) over the face of the waters,” which means that he elaborated that which was below until it was able to take in the soul-drops.

The bodies themselves had to soar and float, and for this purpose the beings within them needed a special organ. At that time man had no lungs, but a kind of air-bladder; this kept him afloat in the ocean.

The fish which have remained behind upon that stage, have even to-day an air-bladder and no lungs. The lungs developed little by little, as the air freed itself from the moisture and man could raise himself above the water, so that he began to breathe in air. A long process, lasting millions of years, finally enabled man to breathe in the air through his lungs. This gave rise to the physical form capable of absorbing the soul. The more man became a being who breathed through lungs, the more he became capable of taking in the soul. You cannot express this better than with the words: “And God breathed His own breath into man's nostrils and he became an individual soul.”

At the same time this enabled man to develop something which he did not possess before; he became capable of forming red blood. Before that time all human beings had a constitution which gave them the same temperature as their environment; if they were surrounded by a higher temperature, they were adapted to it. Red blood did not exist at that time and the animals above the stage of amphibians are human bodies which have remained behind at a much later stage of development. After the epoch in which man began to develop red blood, the animals also began to develop into warm-blooded beings.

Even as a plant cannot develop out of a stone, but stones developed out of plants, so the animal developed out of man. Every being upon a lower stage developed out of beings who once stood upon higher stages, this is the theory of evolution. Man first had to transform himself into a being with red blood, and then he could leave behind the animals. You may literally see in animals the stages left behind in man's development. In every animal man perceives more or less a piece of himself which he has left behind. Paracelsus expressed this so wonderfully in the words: When we look about in the world, we see, as it were, the letters of an alphabet; in the human being alone these letters unite and form a word. Consequently the meaning of that which lies spread out in man's environment is to be seen in man himself.

You must then bear in mind the following: An apparently insignificant process (but in the light of spiritual science it is an extraordinarily important process) took place at that time: it already began in the early stages of the Earth's separation from the Moon, when the Earth was still connected with the Moon, and it consisted in a certain cooperation between Mars and the Earth. During the whole first half of the Earth's development, the forces of Mars streamed into the Earth, so that this first half is actually designated as the Mars condition of the Earth. Iron is connected with this passage through Mars and iron then began to play an entirely new role in the earthly process of evolution.

Iron plays a far more superficial part in plants, but you can see how things are connected: cosmically, the Earth passed through Mars and Mars gave it iron; iron was then stimulated to exercise the functions which it now possesses and iron appeared in the blood. The aggressive side of human nature, that which turns man into a warrior here on earth, is connected with the iron in the blood. The Greek myth knew this, for it designated Mars as the God of War.

The human body thus became capable of taking in the Ego; for without red, warm blood a body cannot be the bearer of an Ego. This is very important. Pulmonary breathing is the first condition for the formation of warm, red blood. The required processes then arose upon the earth and became embodied with the blood. Little by little, man developed so as to become a red-blooded being breathing through lungs, and then he left behind the other creatures, the lower warm-blooded animals.

In occultism, animals are not only differentiated in the ordinary way, but another differentiation is pointed out. We distinguish the “inwardly sounding animals”, those which can express their own pain and pleasure in sounds from the “non-sounding animals”. If you descend to the lower animals, you may still hear sounds, but these are purely external, produced by rubbing together certain parts of the body,or by climatic influences; these are sounds produced by external causes. Only the animals which branched off when man had developed into a warm-blooded being were able to express pain or pleasure through sounds coming from within.

This was the time when man's larynx was transformed into an organ of sound. The fact that outside the liquid earth substance became crust, produced an inner process in the human being; parallel with the external process of hardening, an osseous and cartilaginous skeleton developed within the human being out of the soft parts of his body. Beings with a skeleton did not exist before that time.

The minerals outside are the counterpart of the bones. The Earth perpetuated this epoch in the masses of rock and man in his skeleton. Man then gradually became an upright walking being, thus changing over from his former horizontal position into a vertical one. He turned round, so that his front extremities became organs of work, and his other extremities were used for walking. There is a connection in all this, for no being without a sound-producing larynx and an upright walk can be an Ego-being.

Animals were predisposed for this, but they degenerated. Consequently they could not transform themselves into beings endowed with speech, for speech is connected with a larynx located in a in a body having an upright position. We may gather this through a primitive fact. Many dogs are undoubtedly cleverer than parrots, yet a parrot learns more, because its larynx is in a more vertical position. Parrots and starlings learn to speak a little, because their larynx is located vertically.

This shows you that the Earth and man advance to ever new stages of development. The atmosphere also changed: a condition developed in which the Earth was surrounded by a misty, foggy air. This took place at the time, when the Lemurians saw their continent crumbling away, so that they wandered out to Atlantis and became Atlanteans.

During this, phase of evolution; in which man acquired the first elements of speech, which were, to be sure, sounds expressing mere feelings, the soul emerged more and more. Essentially speaking, the Atlantean had a dull kind of clairvoyance. As he came out of the sub-earthly ocean, his eyes developed to the extent of enabling him to participate in the light raying out from the sun through the masses of mist. Physically, his power of sight and perception developed more and more, but he gradually lost his old clairvoyance. The most advanced race of the Atlanteans developed in a certain region of the Earth's surface during the last third of the Atlantean era, which was a significant close of phase of evolution.

In view of the existing conditions, the Atlantean who traveled more to the West, became inwardly neutral natures, cold and indifferent, and developed later on into the copper coloured population of America. The others who traveled further South, became the black Negro population, and those who turned to the East became later on the yellow Malayan population. These populations concentrated themselves in the most unfavourable places which prohibited a further development. But the peoples who lived in a region now occupied by Ireland, and further West, in a country now covered by the ocean, reached the highest stage of development. The mixtures of not and cold streams which existed there, permitted the human body to develop in the best and speediest manner. A pronounced Ego-feeling, a first foundation of such a feeling, developed from the still magical will power of those epochs. It was then that man first learned to say “I”. The human beings then also learned the first foundations of counting and of arithmetic, and they developed the first capacity of forming judgments and of combining thoughts.

There were always Beings among them who had progressed further, who were the leaders of humanity and their relationship to man was that of Beings who belonged to a higher realm. These Beings became the teachers and guides of men and it was they who induced them to migrate towards the East. From the site which lay in the neighbourhood of present-day Ireland certain peoples had already migrated to the East, settling as far as Asia. Now the most highly developed masses of peoples began to migrate to the East, and everywhere along their journey they formed colonies, the most powerful of these colonies, with the most highly developed culture, existed in the neighbourhood of the present Gobi desert. Later on, a certain number of peoples travelled from there to many parts of the world: one group went to the present India; where they encountered an indigenous yellow-brown race, with whom they became partly united.

It was after the Atlantean flood, that this colony travelled South and founded the first culture of the post-Atlantean epoch, the first culture of our own age. The most advanced teachers who went with this colony, the first great teachers of ancient India, are called the ancient Indian Rishis. The Hindoos of to-day are the descendants of that ancient population, but if we wish to discover traces of this culture we must go far back into times which are not known to history; the Vedas, for example, already belong to a later epoch, for nothing was recorded in those early days.

The ancient Hindoo nation represents the first cultural group after the Atlantean age and consequently they resembled the Atlanteans most of all. The Atlantean was a kind of dreamer; his consciousness was dull, he did not have any power of judgment and self-consciousness and like a dreamer he wandered about half consciously. The ancient Hindoos were the first to overcome this condition, but they were still partly rooted in it. The ancient Hindoo longed to experience the spirit realm of past times and yearned for the clairvoyance which the Atlanteans still possessed. In ancient India the early Yoga training still consisted of a kind of dulling of human consciousness, which transferred the human being back to the times when he could still perceive in his environment spiritual beings. The Hindoo longed for this clairvoyance of ancient Atlantis and in the Yoga training the Rishis taught him the methods of producing clairvoyance, though these methods followed another line of development.

The Atlantean did not possess any power of judgment, whereas in India the power of judgment had already awakened; but men loved, so to speak, that which they had already overcome and they knew how to conjure it up again, by dulling their consciousness and by recalling that which they had seen in earlier epochs. The culture of ancient India preserved this through its highest representatives. The Hindoo did not seek to enhance his consciousness, but he dimmed it down to a dreamy state, and this explains the passivity of the Hindoo character. It would be a great disadvantage, indeed harmful, if modern culture were to take hold in a greater measure of life in India.

During the first epochs, the human beings did not perceive minerals; and what the Atlantean saw least clearly of all ,was the mineral kingdom. Through his visions, the spirit-world was the one which existed for him, and this world lived in everything. He perceived the human being surrounded by colours—by sympathetic colours if he liked him. This was the world which the Hindoo tried to conjure up again. But human progress requires that man shall enter more and more into a relationship with that which exists upon the earth in the world of matter, The Atlanteans did not need any instruments; they orientated themselves through their clairvoyance and they attributed no importance whatever to physical instruments. The Hindoo followed the Atlantean in this, and consequently he looked upon the physical world as Maya, as a kind of illusion and lie. He had no interest in the world which is accessible to the ordinary senses. He asked the dream-like world of the Spirit to rise up before him.

The progress from this Indian culture to the next cultural epoch, i.e. the Persian one preceding the time of Zarathustra, consisted in the fact of humanity learning to appreciate external reality. A second colony went out from the Gobi desert and founded a kingdom in Asia minor which existed in remote times and which gave birth to the kingdom of Zarathustra. The Persian began to perceive the existence of a world in which he had to be active. The Divine essence appeared to him as something which he had to overcome, against which he had to measure his strength. From the spiritual world he drew the forces which he needed in order to work in this world. The world appeared to him as something dark, which had to be transformed with the aid of the good forces. The Hindoo established a science pertaining exclusively to the spiritual world, which told him nothing about the external reality. But to the Persian this external reality presented another aspect, it was something which had to be constantly transformed through his own work.

The third colony which went out from the Gobi desert went further West into Asia Minor and founded the Chaldean-Babylonian-Egyptian cycle of culture. In addition to the earlier science of the Spirit, these nations also possessed a science of the physical world. An astrology and geometry arose in Egypt which taught the Egyptians how to treat and cultivate the earth. Science extended to spheres which the Hindoo still looked upon as a world of illusion. Now this world of illusion had become a world calling for the keenest thought, for a manner of thinking connected with physical things. When the Hindoo immersed himself in the starry world, this world was to him only the expression of the Godhead. But the Chaldean loved the physical World; to him it was a part of the Godhead into which he penetrated and immersed himself. This activity leading him from the divine into the physical world appears to us in the Babylonian-Assyrian culture.

We have now reached a point leading us to the fourth cultural cycle, which we designate as the Graeco-Latin culture. The human being is now included in the external perception, The Egyptian knew that the world was not a chaos, but that it was fraught with meaning and that it had been constructed throughout immeasurable aeons of time. The sphinx and the pyramid expressed great cosmic thoughts. The ancient Egyptian concealed his knowledge of these truths in images: he created the sphinx, which faces us like a riddle of evolution itself: the development of man's higher essence from earlier animal-like conditions. This was the wisdom which the Egyptian spoke out into the world in his own way. In ancient Egypt you may find calculations and measurements,which were drawn directly from heaven. The cities were built in such a way that the Egyptian expressed in these constructions a sacred order of laws and they sought to express in images the cosmic laws which governed the universe. This did not as yet include the individual human essence, which only begins to unfold in Greek art, and which shows us that man now takes hold of his own being as an immediate reality and seeks to create it as an image in space.

Man became more and more familiar with the world which the Hindoo designated as Maya. He began to face his own self. Within the world which in ancient India was considered as an illusion, the Greek created a world of realities and realised that he had to create it without the help of the Gods; more and more he united himself with the external reality and out of his own strength he permeated the external reality with a divine essence. If you study the Greek “polis” you do not find in it any trace of jurisprudence. Man had to establish this during the Roman epoch as “Roman right” which governed the private social intercourse of men, as Roman citizens.

The human being thus acquired an ever greater knowledge of that which takes place in the world of external reality.

The fifth cycle of culture is the one in which we now live, with our materialistic civilisation. It is the time in which man has descended most profoundly into the external world. Compare, our age with preceding ones: We know, to be sure, how to apply the forces of the spiritual world to our physical environment—we carry the spiritual world into it. But in the light of spiritual science this presents strange aspects. Think of the time when the human being still produced his flour by grinding corn between two stones—he did not apply much spiritual power to do this. In ancient Egypt and Chaldea he still immersed himself in the wisdom of the heaven; he still learned a great deal concerning the spiritual significance of the earth itself and of the starry sky. The Greek still placed into the world of physical reality the idealised human form. What is the aspect of our own time? A great amount of spiritual power is used to produce modern natural science with its technical appliances. How great is the difference between obtaining food by primitive means, and obtaining it from America with the aid of telephone, engines, etc.! Yet these complicated technical means are after all used to satisfy the same needs also felt by animals and which animals are able to satisfy by primitive means! Try to investigate how many of the modern inventions really serve spiritual life, and how much spiritual power is used for the sake of furthering material life! What an enormous amount of spiritual power must human beings develop at the present time for the satisfaction of material requirements! There is no great difference whether an animal satisfies its hunger by grazing, or whether man obtains his food from America or Australia through all kinds of means.

This is hot an adverse criticism, for this had to come. Man had to submerge himself in the physical world. The Hindoo still looked, upon it as an illusion, but modern man considers the physical world as the only reality. We have reached the deepest point in our descent and this rendered possible the greatest progress upon the physical plane: This descent, however, must not be in vain, even from a spiritual aspect!

A new element has now arisen, an element that was implanted into the world during the first third of the post-Atlantean epoch: it is the rise of Christianity, the most significant influence in the whole development of the earth. In the light of occultism, everything which proceeded is only the preparation for Christianity. Buddha, Hermes, and so forth, prophetically pointed towards Christianity, for Christianity must lift man out of his deepest entanglement with matter. And it will raise man out of this entanglement. Man's ascent from matter begins again. The task of spiritual science is to help in this ascent into the spiritual world.

The next epoch of our Post-Atlantean culture will bring still more inventions and discoveries; but man will more and more perceive mere letters in the physical world. A genuine Christianity will speak of the external world as condensed Spirit, and the Spirit will once more arise out of matter. We shall then no longer say that the external world is an illusion, for we shall recognise it fully and lose nothing, and yet rise up to a higher spiritual world.

Christianity will contribute most of all towards this course of development. During the sixth epoch, great masses of men will be deeply moved and seized by truths which are now revealed to few, and this will give mankind an insight into the spiritual world. What now exists as thought will in future be a real force. Many people will have this power of thought during the sixth epoch of culture. The theosophical Christianity of to-day will spread among great masses of men. These thoughts will grow stronger and stronger and they will have a creative influence upon the human form.

Once upon a time the human body had quite a different aspect from that which it has to-day; indeed, if I were to describe to you this human body of ancient times, you would be greatly surprised. Because it was still soft, the Ego could exercise a far greater influence upon it. Modern man has only retained an insignificant rest of the psychic influence of will upon his body, for instance, when you are seized by sudden fright you grow pale, because the inner soul-condition penetrates as far as the blood and your complexion changes. But other bodily conditions can show you how little we are now able to control our body. With the gradual ascent into the spiritual world this will change; man's body will become softer and softer and he will once more be able to influence the thoughts which now still exist so sparsely, will gradually grow stronger; these thoughts will then be able to transform even the body. Man will be able to mould his own body—but this will only be the case in a very distant future.

Sex arose in the human being only during the Lemurian age; before that time he was bi-sexual, both male-and female. With the incorporation of the Ego, the human being was split into two sexes. We shall learn to know this better, when we shall consider more closely the development of the human blood. This will lead us to the problem of the division into sexes and also to the fact that the now existing division of the sexes will again disappear.

Thus we look into a future in which the human being will exercise quite a different influence upon his body.

What is, for example, that which sends the blush of shame into our face? What is it? A last remnant of the influence which man once exercised over his body. Man will more and more be able to work consciously into his body, and then will come the time when he will be able to transform the muscle of his heart into one which obeys' him.

Science describes the heart as a mere physical apparatus: as a pump. But the blood does not only stream through the body because the heart pumps the blood through it; everything which constitutes the blood depends upon the soul; the blood pulses more or less quickly according to our feelings, and it is the blood which produces the movement of the heart. But in future the human being will have a conscious influence upon the heart; therefore the heart is an organ which is now at the beginning of its development. The heart is a muscle with a spiritual development, an organ through which the human being will be able to express himself as he develops towards a higher stage, thus exercising a creative influence upon his whole body.

The heart is only at the beginning of its development, and for this reason it is a cross to materialistic science. Materialistic science tells you: all the muscles through which you move, are formed of transversal strips, but all those muscles which move automatically consist of longitudinal strips. The heart however is a peculiar organ upsetting every calculation! It is an automatic muscle, nevertheless it has, even to-day, transversal fibres.

To-morrow I will show you how certain things can be explained in the light of spiritual science.

Spiritual science thus throws light upon that which surrounds us. We shall redeem everything which has become matter from its present rigid condition. This is how the thought of redemption, may be grasped in its deepest essence! Man has developed to an ever higher stage, leaving behind him certain kingdoms in the course of this development. He will become powerful and redeem that which he has left behind; he will help to redeem the earth! But if he is to redeem the earth he must not despise it, but unite himself with it.

A few more reflections on the lost temple. We must regard Solomon's temple as the greatest symbol. Now the point is to understand this symbol. You know the course of events from the Bible, how it began. In this case, we are not dealing with mere symbols, but in fact with outward realities, in which, however, a profound world-historic symbolism finds its expression at the same time. And those who built the temple were aware what it was meant to express.

Let us consider why the temple was built. And you will see that each word in the Bible's account of it¹ is a deeply significant symbol. In this you need only consider in what period the building was erected. Let us particularly recall the Biblical explanation for what the temple was to be. Yahveh addressed this explanation to David: ‘A house for My Name’—that is, a house for the name Yahveh. And now let us make clear what the name Yahveh signifies.

Ancient Judaism became quite clear, at a particular time, about the holiness of the name Yahveh. What does it mean? A child learns, at a certain moment in its life, to use the word ‘I’. Before that, it regards itself as a thing. Just as it gives names to other things, so it even calls itself by an objective name. Only later does it learn to use the word ‘I’. The moment in the lives of great personalities when they first experience their own ‘I’, when they first become aware of themselves, is charged with significance. Jean Paul recounts the following incident:² as a small boy he was once standing in a barn in a farmyard: at that moment he first experienced his own ‘I.’ And so serene and solemn was this instant for him, that he said of it: ‘I then looked into my innermost soul as into the Holy of Holies.’

Mankind has developed through many epochs and everyone conceived themselves in this objective way up to Atlantean times; only during the Atlantean epoch did man develop to the stage where he could say ‘I’ to himself. The ancient Hebrews included this in their doctrines.

Man has passed through the kingdoms of Nature. Ego consciousness rose in him last of all. The astral, etheric and physical bodies and the ego together form the Pythagorean square. And Judaism added thereto the divine ego which descends from above, in contrast with the ego from below. Thus, a pentagon has been made out of the square. This was how Judaism experienced the Lord God of its people, and it was therefore a sacred thing to utter the ‘Name’. Whereas other names, such as ‘Elohim’ or ‘Adonai’, came increasingly into use, only the anointed priest in the Holy of Holies was allowed to utter the name ‘Yahveh.’³ It was in the time of Solomon that ancient Judaism came to the holiness of the name Yahveh, to this ‘I’ which can dwell in man. We must take Jehovah's challenge to man as something that sought to have man himself made into a temple of the most holy God. Now we have gained a new conception of the Godhead, namely this: the God which is hidden in man's breast, in the deepest holiness of man's self, must be changed into a moral God. The human body is thus turned into a great symbol of the Inner Sanctuary.

And now an outward symbol had to be erected, as man is God's temple. The temple had to be a symbol,illustrating man's own body. Therefore, builders were sent for—Hiram-Abiff—who understood the practical arts that could transform man himself into a god. Two images in the Bible relate to this: one is Noah's Ark, and the other is the Temple of Solomon.⁴ In one way both are the same, yet they also have to be distinguished.

Noah's Ark was built to preserve mankind for the present stage of human existence. Before Noah, man lived in the Atlantean and Lemurian epochs. At that time he had not built the ship which was to carry him across the waters of the astral world into earthly existence. Man came by the waters of the astral world, and Noah's Ark carried him over. The Ark represents the construction built by unconscious divine forces. From the measurements given, its proportions correspond to those of the human body, and also with those of Solomon's Temple.⁵

Man has developed beyond Noah's Ark, and now he has to surround his higher self with a house created by his own spirit, by his own wisdom, by the wisdom of Solomon.

We enter the Temple of Solomon. The door itself is characteristic. The square used to function as an old symbol. Mankind has now progressed from the stage of four-foldness to that of five-foldness, as five-membered man who has become conscious of his own higher self. The inner divine Temple is so formed as to enclose the five-fold human being. The square is holy. The door, the roof and the side pillars together form a pentagon.^{6, 7} When man awakens from his fourfold state, that is, when he enters his inner being—the inner sanctuary is the most important part of the temple—he sees a kind of altar; we perceive two cherubim which hover, like two guardian spirits, over the Ark of the Covenant, the Holy of Holies; for the fifth principle [of man's being], which has not yet descended to earth, must be guarded by the two higher beings—Buddhi and Manas. Thus man enters the stage of Manas development.

The whole inner sanctuary is covered in gold, because gold has always been the symbol of wisdom. Now wisdom enters the Manas stage. We find palm leaves as the symbol of peace. That represents a particular epoch of humanity, and is inserted here as something which only came to expression later, in Christianity. The temple leaders guarded this for itself, in this way suggesting something to do with later developments.

Later, in the Middle Ages, the idea of Solomon's Temple was revived again in the Knights Templars,⁸ who sought to introduce the Temple thinking in the West. But the Knights Templars were misunderstood at that time (e.g. trial of Jacques Molay, their Grand Master). If we wish to understand the Templars, we must look deeply into human history. What the Templars were reproached with in their trial rests entirely on a major misunderstanding. The Knights Templars said at the time: ‘Everything we have experienced so far is a preparation for what the Redeemer has wished for. For,’ they continued, ‘Christianity has a future, a new task. And we have the task of preparing the various sects of the Middle Ages, and humanity generally, for a future in which Christianity will emerge into a new clarity, as the Redeemer actually intended that it should. We saw Christianity rise in the fourth cultural epoch; it will develop further in the fifth, but only in the sixth is it to celebrate the Glory of its resurrection. We have to prepare for that. We must guide human souls in such a way that a genuine, true and pure Christianity may come to expression, in which the Name of the Most High may find its dwelling place.’

Jerusalem was to be the centre and from there the secret concerning the relationship of man to the Christ should stream out all over the world. What was represented symbolically by the temple should become a living reality. It was said of the Templars, and this was a reproach to them, that they had instituted a kind of star-worship, or, similarly, a sun-worship . However, a great mystery lies behind this. The sacrifice of the Mass was originally nothing else but a great mystery. Mass fell into two parts; the so-called Minor Mass, in which all were allowed to take part; and, when that had ended, and the main body [of the congregation] had gone away, there followed the High Mass, which was intended only for those who wished to undergo occult training, to embark on the ‘Path’. In this High Mass the reciting of the Apostolic Creed took place first; then was expounded the development of Christianity throughout the world, and how it was connected with the great march of world evolution.

The conditions on earth were not always the same as today. The earth was once joined to the sun and the moon. The sun separated itself, as it were, and then shone upon the earth from outside. Later, the moon split away. Thus, in earlier times, the earth was quite a different kind of dwelling place for man. Man was quite different physically, at that time. But when the sun and the moon split off from the earth, the whole of man's life underwent a change. Birth and death took place for the first time, man reincarnated for the first time, and for the first time the ego of man, the individuality, descended into the physical body, to reincarnate itself in continuous succession. One day that will cease again. The earth will again become joined to the sun, and then man will be able to pass through his further evolution on the sun. Thus we have a specific series of steps, according to which the sun and man move together. Such things are connected with the progress of the sun across the vault of heaven.

Now everything that happens in the world is briefly recapitulated in the following stages. Everything has been repeated, including the evolution of the global stages in the first, second and third Great Epochs. *See scheme at the end of the notes to lecture 10. It came about, then, that man descended into reincarnation. The sun split away [from the earth] during the time of transition from the second to the third Great Epoch, the moon during the third epoch [Lemuria]. Now the earth develops from the third to the sixth epoch, when the sun will again be joined to the earth. Then a new epoch will start in which man will have attained a much higher stage and will no longer incarnate.

This teaching concerning the course of evolution came into the world through religion in the shape of the story of Noah's Ark. In this teaching, what was to happen in the future was foreshadowed. The union of the sun with the earth is foreshadowed in the appearance of Christ on earth. It is always so with such teachings. For a time what happens is a repetition of the past, then the teaching begins to be a prefiguring of the future. Each individual cultural epoch, as it relates to the evolution of consciousness for each nation, is connected with the progression of the sun through the zodiac.

You know that the time of transition from the third to the fourth cultural epoch was represented by the sign of the Ram or Lamb. The Babylonian-Assyrian epoch gathered together in the sign of the Bull all that was important for its time. The previous Persian age was designated in the constellation by the sign of the Twins. And if we go still further into the past we would come to the sign of the Crab for the Sanskrit culture. This epoch, in which the sun was in Cancer at the time of the spring equinox, was a turning point for humanity. Atlantis had been submerged and the first Sub-Race [cultural epoch] of the fifth Great Epoch had begun. This turning point was denoted by the Crab. The next cultural epoch similarly begins with the transition of the sun into the sign of the Twins. A further stage of history leads us over into the culture of Asia Minor and Egypt, as the sun passes into the sign of the Bull. And as the sun continues its course through the zodiac, the fourth cultural epoch begins, which is connected in Greek legend with the Ram or Lamb (the saga of Jason and the search for the Golden Fleece). And Christ Himself was, later on in early Christian times, represented by the Lamb. He called Himself the Lamb.

We have traced the time from the first to the fourth-cultural epoch.⁹ The sun proceeds through the heavens, and now we enter the sign of the Fishes, where we are ourselves at a critical point. Then, [in the future], in the time of the sixth epoch, the time will arrive when man will have become so inwardly purified that he himself becomes a temple for the divine. At that time the sun will enter the sign of the Water Carrier. Thus the sun, which is really only the external expression of our spiritual life, progresses in heavenly space. When the sun enters the sign of the Water Carrier at the spring equinox, it will then be understood completely clearly for the first time.

Thus proceeded the High Mass, from which all the uninitiated were excluded. It was made clear to those who remained that Christianity, which began as a seed, would in the future bear something quite different as fruit, and that by the name Water Carrier was meant John [the Baptist] who scatters Christianity as a seed, as if with a grain of mustard seed. Aquarius or the Water Carrier means the same person as John who baptised with water in order to prepare mankind to receive the Christian baptism of fire. The coming of a ‘John/Aquarius’ who would first confirm the old John and announce a Christ who would renew the Temple, once the great point of time should have arrived when Christ will again speak to humanity—this was taught in the depths of the Templar Mysteries, so that the event should be understood.

Moreover, the Templars said: Today we live at a point in time when men are not yet ripe for understanding the great teachings; we still have to prepare them for the Baptist, John, who baptises with water. The Cross was held up before the would-be Templar and he was told: You must deny the Cross now, so as to understand it later; first become a Peter, first deny the scriptures, like Peter the Rock who denied the Lord. That was imparted to the aspirant Templar as a preliminary training.

People generally understand so little of all this that even the letters on the Cross are not interpreted aright. Plato said of it that the world soul would be crucified on the world body.¹⁰ The Cross symbolises the four elements. The plant, animal and human kingdoms are built out of these four elements. On the Cross stands: JAM= water = James; NOUR = fire, which refers to Jesus himself; RUACH = air, the symbol for John; and the fourth JABESCHAH = earth or rock, for Peter.

[IMAGE REMOVED FROM PREVIEW]

Thus there stands on the Cross what is expressed in the names of the [three] Apostles [and Jesus]. While the one name J.N.R.I. denotes Christ himself. ‘Earth’ is the place where Christianity itself must at first be brought, to that Temple to which man himself has brought himself so as to be a sheath for what is higher. But this Temple [Gap in text]¹¹

The cock, which is the symbol for both man's higher and lower selves, ‘crows twice’ [Mark 14:30]. The cock crows for the first time when man descends [to earth] and materialises himself in physical substance; it crows for the second time when man rises again, when he has learnt to understand Christ, when the Water Carrier appears. That will be in the sixth cultural epoch. Then man will understand spiritually what he should become. The ego will have attained a certain stage then, when what Solomon's Temple stands for will be reality in the highest sense, when man himself is a temple for Yahveh.

Before that, however, man still has to undergo three stages of purification. The ego is in a threefold sheath: firstly, in the astral body, secondly, in the etheric body, thirdly in the physical body.

As we are in the astral body, we deny the divine ego for the first time, for the second time in the etheric body, and for the third time in the physical body. The first crow of the cock is threefold denial through the threefold sheath of man. And when he has then passed through the three bodies, when the ego discovers in Christ its greatest symbolical realisation, then the cock crows for the second time.

This struggle to raise oneself up to a proper understanding of Christ, first passing through the stage of Peter none of the Templars found it possible, under torture, to make clear to the judges.

At the outset, the Templars put themselves in a position, as if they had abjured the Cross. After all of this had been made clear to the Templar, he was shown a symbolical figure of the Divine Being in the form of a venerable man with a long beard (symbolising the Father). When men have developed themselves, and have come to receive in the Master a leader from amongst themselves, when those are there who are able to lead humanity, then, as the Word of the guiding Father, there will stand before men the Master who leads men to the comprehension of Christ.

And then it was said to the Templars: When you have understood all this, you will be ripe for joining in building the great Temple of the Earth; you must so co-operate, so arrange everything, that this great building becomes a dwelling place for our true deeper selves, for our inner Ark of the Covenant.

If we survey all this, we find images having great significance. And he in whose soul these images come alive, will become more and more fit to become a disciple of those great Masters who are preparing the building of the Temple of Mankind. For such great concepts work powerfully in our souls, so that we thereby undergo purification, so that we are led to abounding life in the spirit.

We find the same medieval tendency as manifested in the Knights Templars, in two Round Tables as well, that of King Arthur, and that of the Holy Grail. In King Arthur's Round Table can be found the ancient universality, whereas the spirituality proper to Christian knighthood had to be prepared in those who guarded the Mystery of the Holy Grail. It is remarkable how calmly and tranquilly medieval people contemplated the developing power (fruit) and outward form of Christianity.

When you follow the teaching of the Templars, there at the heart of it is a kind of reverence for something of a feminine nature. This femininity was known as the Divine Sophia, the Heavenly Wisdom. Manas is the fifth principle. the spiritual self of man, that must be developed, for which a temple must be built. And, just as the pentagon at the entrance to Solomon's Temple characterises the fivefold human being, this female principle similarly typifies the wisdom of the Middle Ages, This wisdom is exactly what Dante sought to personify in his Beatrice. Only from this viewpoint can Dante's Divine Comedy be understood. Hence you find Dante, too, using the same symbols as those which find expression in the Templars, the Christian knights, the Knights of the Grail, and so on. Everything which is to happen [in the future] was indeed long since prepared for by the great initiates, who foretell future events, in the same way as in the Apocalypse, so that souls will be prepared for these events.

According to legend we have two different currents when humanity came to the Earth: the children of Cain, whom one of the Elohim begat through Eve, the children of the Earth, in whom we find the great arts and external sciences. That is one of the currents; it was banished, but is however to be sanctified by Christianity, when the fifth principle comes into the world. The other current is that of the children of God, who have led man towards an understanding of the fifth principle. They are the ones that Adam created. Now the sons of Cain were called upon to create an outer sheath, to contain what the sons of God, the Abel-Seth children, created.

In the Ark of the Covenant lies concealed the Holy Name of Yahveh. However, what is needed to transform the world, to create the sheath for the Holy of Holies, must be accomplished again through the sons of Cain. God created man's physical body, into which man's ego works, at first destroying this temple. Man can only rescue himself if he first builds the house to carry him across the waters of the emotions, if he builds Noah's Ark for himself. This house must set man on his feet again. Now those who came into the world as the children of Cain are building the outward part, and what the children of God have given is building the inner part.

These two streams were already current when our race began ... [Gap]¹²

So we shall only understand theosophy when we look upon it as a testament laying the ground for what the Temple of Solomon denotes, and for what the, future holds in store. We have to prepare for the New Covenant, in place of the Old Covenant. The old one is the Covenant of the creating God, in which God is at work on the Temple of Mankind. The New Covenant is the one in which man himself surrounds the divine with the Temple of Wisdom, when he restores it, so that this ‘I’ will find a sanctuary on this earth when it is resurrected out of matter, set free.

So profound are the symbols, and so was the instruction, that the Templars wanted to be allowed to confer upon mankind. The Rosicrucians are none other than the successors to the Order of the Templars, wanting nothing else than the Templars did, which is also what theosophy desires: they are all at work on the great Temple of Humanity.

• 1 . First Book of Kings, Chapters 5–7. Second Book of Chronicles, Chapters 3–4. Ezekiel, Chapters 40–42.
• 2 . Jean Paul (pseudonym for Jean Paul Friedrich Richter) 1763–1825, poet, writer of novels, and thinker. The episode here related was recorded in his childhood reminiscences.
• 3 . This took place once a year on the Day of Atonement. Leviticus, Chapter 16, verses 29–34: ‘And this shall be an everlasting statute unto you, to make an atonement for the children of Israel, for all their sins, once a year.’
• 4 . According to notes of a lecture by Rudolf Steiner given in Cologne on 28th December 1907 (not yet published in German, but intended for inclusion in Volume 101 of the complete edition) he there states:
  
  ‘Were we to take millennia into account rather than centuries, we would observe how the form of the human body undergoes change according to the thoughts, feelings, and conceptual criteria of previous millennia; and the mighty leading powers of evolution give to man the right concepts at the right time, so that even the human form becomes transformed ...
  
  ‘How did the whole length, breadth and height of the physical body of today actually evolve? It is a result of what was at first contained in the astral and etheric bodies. That was where the thoughts, pictures, feelings, etc., at first resided. You will better be able to understand what I have to say if you call to mind a process which takes place immediately after physical death. It happens then that the physical body is at first forsaken by the etheric and astral bodies. Sleep consists in the fact that the astral body and ego withdraw leaving the physical body and ether body lying in bed. Death is differentiated from sleep through the fact that in the former state the physical body alone remains behind on the bed and the ether body withdraws along with the other two members of man's being. A strange phenomenon then takes place which could be described as a sensation, but which is connected with a kind of concept: the person feels as if he were expanding and then the memory-tableau occurs; but before that happens he feels himself expanding in all directions—he gains dimension on all sides.
  
  ‘This viewing of his ether body in huge dimensions is a very important concept; for it had to be induced into Atlantean man at a time when his etheric body was not so closely knit up with his physical body as it was to be in post-Atlantean times. This concept which occurs in man at death today had first to be aroused in him at that time. If a person were to visualise the approximate dimensions which are experienced by man today when he expands at death, then he has built up the motive, the thought form, which is able to bring his physical body into approximately its present form. If, therefore, the true measurements were held up in front of a person whose etheric body was at times separated from his physical body, they would take on the form that the physical body has today. And this form would have been induced into man primarily by those who are leaders of mankind's development. The exact account of this is contained in the various stories of the flood, particularly the Biblical account. If you were to visualise man more or less surrounded by those forms which the etheric body must have in order that the physical body can be built up according to its proper dimensions, then you would have the same dimensions as Noah's Ark.
  
  ‘Why are the exact measurements of Noah's Ark given in the Bible? So that man, who was to be the bridge from Atlantean times to post-Atlantean times, would have a structure—300 cubits long, 50 cubits broad, 30 cubits high—which he must have around him in order to build up the proper thought form, to develop the right motive, out of length, breadth and height, to build up the post-Atlantean body in the right way. There you have a symbol from which the dimensions of your present-day body have been taken and which are the result of the thought form which Noah experienced in the Ark. It is not for nothing that Noah was placed in the Ark and that the Ark was described in this way. The Ark was built thus so that the human body could be properly formed in post-Atlantean times. The whole of mankind was reared in the use of effective symbols. Man carries with him at the present day the measurements of Noah's Ark. When man stretches his hands upwards the measurements of the Ark come to expression in the measurements of man's present-day body. Now man has evolved from Atlantis to post-Atlantis. In the epoch which will follow ours, the sixth epoch, man's body will again be quite differently formed; and today, too, man must experience those thought forms which will enable him to create for the next epoch the motives to provide the proper measurements for the bodies. That must be presented to man. Today the measurements of man's body are in the proportion 300 to 50 to 30. In the future his body will be built up quite differently. What will supply present-day man with the thought form for building up his future body? That is also told us. It is the measurements of the Salomonic Temple. And these measurements of the Salonionic Temple, when realised in physical form, represent, with profound symbolical significance, the whole physical Organisation of the man of the next epoch, the sixth great epoch.
  
  ‘Everything which is effective in mankind takes its start from inside the human being, not from outside. What appears as thought and feeling at one period is outward form in the next. And the individualities who guide mankind must implant the thought forms into him many thousands of years in advance, if they are to become outward reality later. There you have the working of the thought forms which are activated by such symbolical figures. They have a very real meaning.’
• 5 . It has not been possible to identify the literary source to which Rudolf Steiner here refers.
  
  In the Cabbala of Agrippa von Nettesheim (Scheible edition, Stuttgart, 1855), it is stated in the chapter concerning ‘The Measurement, Relationship and Harmony of the Human Body:’
  
  Yes, God himself instructed Noah in the building of the Ark according to the measurements of the human body, just as he himself incorporated into the whole world-mechanism the symmetry of man; and therefore the latter is called the macrocosm, the former the microcosm. With reference to the above some microcosmologists determine the measurements of the human body as being six foot, the foot being ten degrees and the degree being five minutes; this amounts to sixty degrees or 300 minutes, the same number of geometrical cubits as, according to the description of Moses, were contained in the length of the Ark. just as the human body, however, has a length of 300 minutes, a breadth of 50 and a thickness of 30, so had the Ark of Noah not only a length of 300 cubits, but also a width of 50 and a depth (or height) of 30, from which it will be seen that there is a relationship of 6 to 1 of the length to the breadth, 10 to 1 of the length to the depth and 5 to 3 of the breadth to the depth.’
  
  Further to this, Franz Coci in his work: Detailed Calculation of the Three Dimensions of Noah's Ark from the Standpoint of Geometry and Mechanics, (translated from Polish into German by Wenzel Bauernopl, Bilin, 1899), demonstrated mathematically that: ‘The only fitting and possible relationship of width to height of a four-sided hollow body, which combines the use of the least amount of material with the greatest stability, would be to take 5 (more exactly 5.322232) for the width and for the height 3 (more exactly 2.967768) equal parts. And this is the ratio in which the Ark actually was built.’
• 6, . The version here translated is the version from the notes of Berta Reebstein-Lehmann. Walter Vegelahn's version is only fragmentary. It is rendered thus: ‘The ... Temple is so formed that it encloses the fivefold human being. That ... is the most important thing about the Temple. The square is holy, the roof, the roof-covering and the side pillars together form ... In front of the altar stood two cherubim.’
• 7. First Book of Kings, Chapter 6, verse 31: ‘And for the entering of the oracle he made doors of olive tree: the lintel and side posts were a fifth part of the wall.’ The gloss referring to ‘fifth part’ gives the alternative ‘five-square.’
  
  Emil Bock in his Old Testament History, Volume 3, in speaking about the Temple of Solomon says:
  
  ‘The third, inmost chamber in the west, the Holy of Holies (Debir), was screened by a wooden partition containing a pentagonal doorway and covered by a curtain of four colours.’
• 8 . See in this connection Rudolf Steiner's later and more detailed accounts of the Templars, e.g., lecture of 2nd October 1916 in Dornach (‘The Templars,’ copy Z 156), also: lecture of 25th September 1916, (sixth lecture of the series R. 45): Inner Impulses working in the Evolution of Mankind.
• 9 . The text is quite plainly only preserved in an incomplete form. In connection with the cultural epochs and the course of the sun through the zodiac see Rudolf Steiner's lecture given in Dornach, 8th January 1918, in the lecture course entitled: ‘Ancient Myths,’ (RSE 564).
• 10. Rudolf Steiner often quotes this passage from Timaeus, but he gives it in the formulation which Vincenz Knauer uses, a Viennese philosopher personally known to him, whose book: Die Hauptprobleme der Philosophic ... etc: (‘The Development and Partial Solution to the Main Philosophical Problems from The time of Thales to Robert Hamerling’), formed part of his personal library. In this particular version the passage here quoted has the following wording: ‘God laid this soul in cross-formation through the universe and spread out over it the world body.’ In the English translation of this passage (Penguin Classics, 1971, p. 48) it reads as follows: ‘He then took the whole fabric and cut it down the middle into two strips, which he placed crosswise at their middle points to form a shape like the letter X; he then bent the ends round in a circle and fastened them to each other opposite the point at which the strips crossed, to make two circles, one inner and one outer.’
  
  In the opinion of the Ancients there were two circles of greatest significance in the universe: the heavenly equator and the ecliptic. The translator of the copy which was in the possession of Rudolf Steiner, (Vincenz Knauer), makes a comment on the passage in question which reads as follows: ‘And so, in the arguments of Plato it is the soul itself which, as a result of a mysterious process, spreads itself out in the spatial image of the ecliptic and the equator. If the position of these two largest circles to one another is visualised in the form of the Greek letter X (Chi—thought of as lying horizontally) then that would be a very appropriate comparison. For these two circles cut one another at an angle of 23 1/2 degrees. The motion of the equator is in the direction from east to west (when the observer faces north), but the motion of the ecliptic is from west to east.’ In addition to this it may be said that the Church Father Justin the Martyr, C 100—C 165, in the first of his Apologies, points to the fact that the source of Plato's teaching regarding—world creation was, in all probability, the account of the raising of the brazen serpent in the wilderness by Moses (Chapter 21, verses 4–9).
• 11. This passage is very incomplete. In the Vegelahn text there are only the words as given above. In the text given by Reebstein it continues: ‘But the Temple is not yet understood by man,’ perhaps the correct rendering should be: ‘But the building of the Temple is not yet understood by man.’
• 12. In the Vegelahn text this sentence finds an incomplete continuation: ‘These two streams already made themselves felt at the beginning of our race—the old stream which entered evolution at a time when the gods were still engaged in creating the world, and the second ... which must always continue to build in this Temple of Wisdom ...’

It is extraordinarily difficult to speak of the conditions that were alluded to in the previous lecture because, in more recent times, in our age of materialistic thinking, the ideas and concepts for doing so are largely lacking. They must first be acquired through spiritual science. The information that can be given is, therefore, more in the nature of indications. Moreover, there is a further reason, which is determined by the whole development of our modern culture. This further reason that causes certain difficulties in treating conditions that are hidden behind the threshold of knowledge from modern man is that, on the whole, he has become somewhat lacking in courage. If one wishes to avoid actually using the word cowardly, one cannot say it differently. He has become weak in courage. The modern person much prefers his knowledge to give him nice pleasant feelings, but that is not always possible. Knowledge can fill us with inner satisfaction even when it does not convey exactly pleasant matters, because these—well, unpleasant things belong to truth. In every case one should find satisfaction in truth since even regarding the most terrible truths one can experience a kind of feeling of upliftment. As I have said, however, modern man is much too weak in courage for that; he wants to feel uplifted in his own way. This, too, is connected with secrets of modern existence that will become clearer in the course of such studies as we are now undertaking.

The particular faculties of which we have spoken, namely, the unfolding in our thought and deed of free imaginations and an attitude toward the world based on the primal phenomenon, can only be acquired by modern man when a veil is drawn over certain processes that are occurring, when they don't easily reveal themselves. Thus, it is also a necessary part of the evolution of the fifth post-Atlantean epoch that man does not understand certain things that thrust themselves into our sense world from the subsensible and super-sensible worlds. Most important events that are enacted around us before our very eyes are, in fact, not understood at all by modern man. In a way, he is protected from understanding them because he can only properly evolve the two faculties mentioned above under this protection. Foundations for his understanding of these events, however, have already begun to be laid. They have now progressed so far that evolution cannot continue to advance without reference being made, with a certain care and caution, to these matters.

Modern man, with his experience of what happens around him and of what he himself does and sets going, has but feeble reflections of what is surging and welling up in his own subsensory nature. At best, it emerges from time to time in frightening dream pictures, but they, too, are only feeble. What is happening in the subsensible is unknown to the man of today, and under normal circumstances he knows little of the super-sensible. Beneath what we modern people experience in the soul lies something that one can only describe as eruptive forces. It can be compared precisely with the world one experiences when standing on volcanic ground; you only have to set fire to some paper to have smoke burst out everywhere. If through the smoke you could see what is swirling and bubbling down below, you would then indeed realize what sort of ground you were actually standing on.

It is the same with modern life. We observe that Ernest Renan writes his Life of Jesus, and we see it as we see a solfatara or volcanic landscape. We see what David Friedrich Strauss writes, and we describe it as calm and peaceful. We see what Soloviev writes and we describe that too as calm and peaceful. All of this is written calmly as if we have not yet lit a piece of paper to see the eruptive impulses of humanity living and working beneath the soil.

A great deal has really been said with these few words. It only needs to be systematically thought through and you will see that it is so. What we described at the end of our observations yesterday we see is like living over a volcano. It is, however fully in accord with the purpose of evolution to see things so peaceful and harmless. That is good because beneath this peacefulness and harmlessness the very faculties that we need in the fifth post-Atlantean epoch are being developed. In most people they are not developed consciously, though in spiritual science the endeavor must be made to do so. Hence, it becomes necessary from time to time to indicate with care and caution the things one becomes aware of when one kindles that little piece of paper. Why is all this so? In the first place, because the ahrimanic powers have something quite different in mind for the fifth post-Atlantean epoch. In the fourth post-Atlantean culture they were greatly disillusioned through the Roman evolution, as we described in the last two lectures. They did not attain their goal and therefore have prepared still worse onslaughts for our fifth post-Atlantean epoch, for they mean to try again to achieve their purpose.

Now I have already mentioned that something is coming to expression from two sides, even geographically, that will burst like a storm into our calm and peaceful evolution in this fifth post-Atlantean epoch, predisposed as it is to calm and peace. I pointed to one of these directions when I told you how Genghis Khan was inspired by the priest who had seen a descendant of the “Great Spirit” of old Atlantis. I also indicated how a certain ahrimanic attack was launched from the West through all that followed the discovery of America. It has been overcome in a certain respect but continues to live on in it as a resistant force. One must not think that things that are not seen are not there. Because what the ahrimanic powers took in hand in the Western Hemisphere did not come to outer physical earthly reality, our fifth post-Atlantean culture has been saved from the first attacks. But it goes on living in a sort of spectral form. It is there and impresses itself into men's impulses. People know nothing of it, however, and are unaware that it lives in and inserts itself into their impulses. Now it is only through placing pictures side by side that I can really lay a foundation for concepts that you must gradually create and form for yourselves in meditation. It would not be easy to find concepts in the present fund of ideas to explain what actually lives in the urges and impulses below the threshold. They push up, to be sure, into the ordinary soul life but they are normally covered over and unperceived in modern normal life.

Upon the soil of the Western Hemisphere that was now trodden through the discovery of America, quite special conditions had gradually been taking shape in the course of past centuries. The general population inhabiting those parts was far from attaining the qualities that had meanwhile been developed in the Eastern Hemisphere of Europe and Asia. A people lived in the West who stood far removed from the intellectual capacities that had evolved in the Eastern Hemisphere, but among them were a great number of individuals who had been initiated into certain mysteries. Before the discovery of America, there were mysteries of the most varied kind in the Western Hemisphere and they had a large following for the teachings that came from them. Like a single central power whom all followed and obeyed, a kind of spectral spirit, a descendant of the “Great Spirit” of Atlantis, was revered. This spirit had gradually assumed an ahrimanic character because he still worked with forces that had been right in Atlantis or were already ahrimanic there.

When the Atlantean spoke of his “Great Spirit,” he expressed it, as we have seen, in a word that sounded something like the word “Tao,” which is still preserved in China. An ahrimanic, caricatured counterpart appeared in the West as opponent of the “Great Spirit Tao” but he was still connected with him. He worked in such a way that he could only be made visible through atavistic, visionary perception but whenever they desired his presence, he always showed himself to those persons connected with the widespread mysteries of this cult so they could receive his instructions and commands. This spirit was called by a name that sounded something like Taotl. Taotl was thus an ahrimanic distortion of the “Great Spirit”—a mighty being and one who did not descend to physical incarnation. A great many men were initiated into the mysteries of Taotl but the initiation was of a completely ahrimanic character. It had a quite definite purpose and goal, which was to rigidify and mechanize all earthly life, including that of humans, to such a degree that a special luciferic planet, which has already been referred to in these studies, could be founded above earthly life. The souls of men could then be drawn out to it, by force and pressure.

As we described yesterday, what the ahrimanic powers were striving for in the civilization of Rome was only a feeble echo of what those who, under the leadership of Taotl, set out to attain, and this in much fuller and wider measure by means of the most frightful magical arts. The goal they aimed to achieve was to make the whole earth a realm of death, in which everything possible would be done to kill out independence and every inner impulse of the soul. In the mysteries of Taotl the forces were to be acquired that would enable men to set up a completely mechanized earthly realm. To this end, one had, above all, to know the great cosmic secrets that relate to what works and lives in the universe and reveals its activities in earthly existence. You see, this wisdom of the cosmos is fundamentally in its wording, always the same, because truth is always the same. The point is, however, whether or not it is received in such a way that it is employed rightly.

Now this cosmic wisdom, which was intrinsically not evil but held holy secrets hidden within it, was carefully concealed by the initiates of Taotl. It was communicated to no one who had not been initiated correctly by the Taotl method. When a candidate had been initiated in the correct way, the teaching concerning the secrets of the cosmos was then imparted to him. Now, it was necessary for him to receive these secrets through initiation in a quite definite mood of soul. He had to feel in himself the inclination and desire to apply them on earth in such a way that they would set up that mechanistic rigid realm of death. It was thus that he had to receive the secrets. Nor were they communicated except on one special condition. The wisdom was imparted to no one who had not previously committed a murder in a particular manner. Moreover, only certain secrets were communicated to the candidate after the first murder, but further and higher secrets were imparted to him after he had committed others.

These murders, however, had to be committed under quite definite conditions. The one to be murdered was laid out on a structure that was reached by one or two steps running along each side. This scaffold-like structure, a kind of catafalque, was rounded off above and when the victim was laid upon it, he was bent strongly back. This special way of being bound to the scaffold forced his stomach outward so that with one cut, which the initiate had been prepared to perform, it could be cut out.

This kind of murder engendered definite feelings in the initiate. Sensations were aroused that made him capable of using the wisdom later imparted to him in the way that has been intimated above. When the stomach had been excised, it was offered to the god Taotl, again with special ceremonies. The fact that the initiates of these mysteries lived for the quite specific purpose that I have indicated to you, imparted a definite direction to their feelings. When the candidates to be initiated had matured on this path and had come to experience its inner meaning, they then learned the nature of the mutual interaction between the one who had been murdered and the one who had been initiated. Through the murder, the victim was to be prepared in his soul to strive upward to the luciferic realm, whereas the candidate for initiation was to obtain the wisdom to mould this earthly world in such a way that souls would be driven out of it. Through the fact that a connection was formed between the murdered and the initiated—one cannot say “murderer,” but “initiated”—it was made possible for the initiated to be taken with the other soul; that is, the initiated could himself forsake the earth at the right moment.

These mysteries, as you will readily admit, are of the most revolting kind. Indeed, they are only in accord with a conception that can be called ahrimanic in the fullest sense. Nevertheless, certain feelings and experiences were to be created on earth by their means. Now, naturally, the evolution of the earth would not continue if, over a considerable part of its surface, mankind and an interest in mankind should completely die out. The interest in humanity, however, did not quite die out even there because other and different mysteries were founded that were designed to counteract the excesses of the Taotl mysteries. These were mysteries in which a being lived who did not come down to physical incarnation but also could be perceived by men gifted with a certain atavistic clairvoyance when they had been prepared. This being was Tezcatlipoca. That was the name given to the being who, though he belonged to a much lower hierarchy, was partly connected through his qualities with the Jehovah god. He worked in the Western Hemisphere against those grisly mysteries of which we have spoken.

The teachings of Tezcatlipoca soon escaped from the mysteries and were spread abroad exoterically. Thus, in those regions of the earth, the teachings of Tezcatlipoca were actually the most exoteric, while those of Taotl were the most esoteric, since they were only obtained in the manner described above. The ahrimanic powers sought to “save” humanity, however—I am now speaking as Ahriman thought of it—from the god Tezcatlipoca. Another spirit was set up against him who, for the Western Hemisphere, had much in common with the spirit whom Goethe described as Mephistopheles. He was indeed his kin. This spirit was designated with a word that sounded like Quetzalcoatl. He was a spirit who, for this time and part of the earth, was similar to Mephistopheles, although Mephistopheles displayed much more of a soul nature. Quetzalcoatl also never appeared directly incarnated. His symbol was similar to the Mercury staff to be found in the Eastern Hemisphere, and he was, for the Western Hemisphere, the spirit who could disseminate malignant diseases through certain magic forces. He could inflict them upon those whom he wished to injure in order to separate them from the relatively good god, Tezcatlipoca. The powerful onslaughts were thus prepared in the West that were to be made upon the world of human impulses.

Now at a certain time a being was born in Central America who set himself a definite task within this culture. The old, original inhabitants of Mexico linked the existence of this being with a definite idea or picture. They said he had entered the world as the son of a virgin who had conceived him through super earthly powers, inasmuch as it was a feathered being from the heavens who impregnated her. When one makes researches with the occult powers at one's disposal, one finds that the being to whom the ancient Mexicans ascribed a virgin birth was born in the year 1 A.D. and lived to be thirty-three years old. These facts emerge when, as stated, one examines the matter with occult means. This being set himself a quite specific task.

At this same time in Central America another man was born who was destined by birth to become a high initiate of Taotl. This man had in his previous earthly incarnations been initiated as described above and through the fact that he had many, many times repeated the procedure involving the excision of the stomach, which has been described to you and which there is no need to recapitulate, he had been gradually equipped with a lofty earthly and super-earthly knowledge. This was one of the greatest black magicians, if not the greatest ever to tread the earth; he possessed the greatest secrets that are to be acquired on this path. He was faced directly with a momentous decision as the year 30 A.D. approached, namely whether or not, as a single human individual, to become so powerful through continuous initiation that he would come to know a certain basic secret. Through knowledge of this secret he would have then been able to give such a shock and impetus to the coming evolution of man on earth that humanity in the fourth and fifth post-Atlantean epochs would have been thrown into terrible darkness, with the result that what the ahrimanic powers had striven for in these epochs could have come into existence.

Then a conflict began between this super-magician and the being to whom a virgin birth was ascribed, and one finds from one's research that it lasted for three years. The being of the virgin birth bore a name that, when we try to transpose it into our speech approximates Vitzliputzli. He is a human person who, among all these beings who otherwise only moved about in spirit form and could only be perceived through atavistic clairvoyance, in actual fact became man, so the story goes, through his virgin birth. The three year conflict ended when Vitzliputzli was able to have the great magician crucified, and not only through the crucifixion to annihilate his body but also to place his soul under a ban, by this means rendering its activities powerless as well as its knowledge. Thus the knowledge assimilated by the great magician of Taotl was killed. In this way Vitzliputzli was able to win again for earthly life all those souls who, as indicated, had already received the urge to follow Lucifer and leave the earth. Through the mighty victory he had gained over the powerful black magician, Vitzliputzli was able to imbue men again with the desire for earthly existence and successive incarnations.

Nothing survived from these regions of what might have lived on if the mysteries of Taotl had borne fruit. The forces left over from the impulse that lived in these mysteries survived only in the etheric world. They still exist subsensibly, belonging to what would be seen if, in the sphere of the spirit, one could light a paper over a solfatara. The forces are there under the covering of ordinary life, which is like the surface crust of a volcano.

So, on one side, what came from the inspirer of Genghis Khan entered into the forming of the fifth post-Atlantean epoch and, on the other, what worked on as the ghost or spectre of the events that had taken place in the Western Hemisphere. No more than a feeble echo was left of this when the Europeans discovered America. But it is even known in ordinary history that many Europeans who set foot on Mexican-American soil were murdered by the decadent priesthood, which, though no longer as evil as in earlier times, still cut out the stomach, as I described. This was the fate of many Europeans who trod the soil of Mexico after the discovery of America, and the fact is even known to history.

In Vitzliputzli these people revered a Sun being who was born of a virgin, as I have said. When one investigates it occultly, one finds that he was the unknown contemporary in the Western Hemisphere of the Mystery of Golgotha. One can, indeed, also describe these things superficially as modern people like to do to avoid giving pain. If, however, one desires real knowledge, the one must cast a fleeting glance upon these concrete facts of the past, as we have done today. Yes, when we regard this modern human soul, we see how below, in the direction of the subsensible, and how above, in the direction of the super-sensible, it is exposed to great and serious dangers, and how forces play in that remain unknown. Yet it is good that they remain unknown because it is only in this way that the fifth post-Atlantean epoch can develop. The veil must be lifted now so that consciousness may be added to what still remains unconsciousness, because enough time has passed since America has been discovered. Otherwise, if consciousness did not gradually enter, these forces would become paramount, and the relatively beneficent conditions of the time of unconsciousness would turn around and become the curse of humanity. After all, many things, which in the way they have made their appearance have proved a benefit, bear the inherent tendency to become a curse to mankind.

I wished to indicate to you by means of this description the sort of things that are surging and seething beneath the surface. Now let us leave this sub-earthly region and again consider the earthly, but without trying to make any immediate connections in thought between the two realms; we can do that later. Let us consider the question as to how that most remarkable and brilliant Life of Jesus by Ernest Renan was written in such a way that Jesus is depicted as a man who went about on earth as I have described. Such a gifted personality as Renan was not conscious of the ground on which he wrote precisely this life of Jesus. Such a work was written out of quite definite impulses but they remain in the unconscious. The impulses out of which this book was written can be considered collectively as one fundamental impulse or instinct that so far has produced only what is good—within certain limits, relatively good—because it is an excellent work of its kind. Many other things have been done out of this same instinct. I have only chosen this one example in the sphere of knowledge but one could also choose examples from life. Here, however, one would come into spheres where people are easily irritated.

Renan's book is written out of a fundamental impulse that tries to attain a specific object, namely, to observe purely externally what we know as man, to view him solely as he is when placed out into the world. I have chosen this example of the life of Jesus because, actuated by this instinct, Renan here approaches the most sacred personality of humanity and describes Him in such a way that He stands before us only as outer personality. Should it go on increasing indefinitely, where would this natural impulse eventually lead us? It would lead to a point where men would no longer be inclined to look into their own souls when they observe the world. Renan has gone so far that he no longer trusts himself to look into his own inner self when he speaks of Christ Jesus. He speaks only of the historic figure and endeavors to perceive Him externally. This comes from the instinct to lose oneself gradually in mankind and so come to see each person in the world only outwardly, no longer responding to what is reflected into one's soul from another human being.

Here, the natural impulse of primal phenomenon perception is carried to an extreme: The outer world is to be perceived without stirring the inner life in any way. The one-sided perfecting of this impulse aims at a human society in which people only see each other externally when they meet. In many respects the immediate present shows us how far the impulse has gone because it is already assumed today that people are to be understood less and less from their inner qualities of soul and more and more purely externally. The false cultivation of the idea of “nation,” in particular, stamps a man with nationality—an external condition when compared with the inner soul nature. He is then judged in accordance with this nationality and is thereby moulded in life so that he comes to be regarded only as belonging to a certain nation rather than for his own character and qualities. This is one of the forces that does great service to his natural impulse. By these means earthly humanity would tend to be enclosed increasingly within national boundaries, which would become impassable in the future. Thus, out of this first impulse, the picture of each human being arises as he stands merely externally in the world.

Now let us look at the other impulse. It would be such that through it one would consider inner experience only, paying no attention to the external man and perceiving only what can be lived through inwardly, what can be directly felt in the soul. If one makes this impulse a criterion of knowledge regarding the figure of Christ Jesus, then interest in the Jesus figure would naturally decline and would center only on the Christ being. Should this impulse spread, there would be no interest in Jesus as an historical figure but only in study of the Christ being. It is the opposite of the other impulse and it, too, is now striving to become general in earthly humanity. Should it succeed, people would pass one another by, each brooding inwardly over himself in a rich life of soul. They would pass each other without even feeling the need to understand the individual character of those around them. Everyone would only desire to live in the home of his own soul, as it were. In the sphere of knowledge this impulse inspired Soloviev in his treatment of the most sacred Being of humanity. He had interest only in the Christ and not for the historical Jesus.

You see the two extremes toward which modern man is tending. The one is the impulse, the instinct, only to view the world from outside, to carry the primal phenomenon to an extreme. The other is to conceive of the world only inwardly in free imaginations. All this is in its beginnings and up to the present has developed in admirable, beneficent ways, but it also has a strong tendency to become the reverse. Just as Renan's Life of Jesus is a masterpiece of external description, so are Soloviev's representations of the Christ Being the highest that could have been created in this sphere in the present day. They are wholesome impulses. Nevertheless, they represent the urge that, in its one-sided cultivation, would drive back each man into his own house.

In contrast, a knowledge must arise through the science of the spirit, a knowledge that can be embraced in two statements that I should especially like to inscribe into your souls today. The first is: A man can never come to a really good, upright, strong personal inner life without having the warmest interest in other men. All inner life that we seek remains false and seductive if it does not go hand in hand with a kindly interest in the character and qualities of other people. We ought straightway to take it for granted that we find ourselves inwardly as man when we take an interest in the characteristics of others. Entering with love into the individualities of other people, which is at times united with a deep experience of the tragedy of life, is what can bring us to self-knowledge. The self-knowledge we seek through delving into ourselves will never be true. We deepen our own inner nature by meeting other people with full interest. But this statement as it has now been expressed here, implies something that cannot be directly carried into effect because it must interact with the other statement.

The other statement is: We never gain a true knowledge of the outer world if we do not resolve to examine the universally human in ourselves and learn to know it. Therefore, all natural science of modern times will be a purely mechanical science and knowledge, not true but false, inverted, unless it is based on the knowledge of man. In the science that was described by me as “occult science” in the book An Outline of Occult Science, the knowledge of the outer world was sought for together with the knowledge of the human being. We find the inner through the outer, the outer through the inner.

I will bring forward next time what remains to be said regarding certain present-day phenomena as they come to light in other works such as the so-called Life of Jesus by David Friedrich Strauss. Today, I should only like to add that when, twice seven years ago, our impulse to form a theosophical movement began to work—the movement later became anthroposophical—the intention was that all the activity that went on in this movement would be founded on these two principles: The without should kindle self-knowledge; the within should teach knowledge of the world. In these two statements, or rather in their realization in the world, lies true spiritual insight into existence and the impulse to real human love, to a love filled with insight. A realization of what lies in these statements should be sought for through our Society. If in these twice seven years all had come to pass that has been striven for, if the opposing powers in our time, had not been strong enough to hinder many things, then today I should have been able to speak of certain secrets of existence quite differently from the way in which it is possible to do so. Then this Society would have become ripe enough for things to be said in its midst today that could be spoken nowhere else.

In that case, there would also be a guarantee that these secrets of existence would be safeguarded in the right way. What has happened in our Society has shown, however, that it is precisely in the matter of safeguarding things that it fails, fails through all manner of contrary interests that have attached themselves to the movement. There is really no longer a safeguard today—at least, no thorough safeguard that what is said among us is not made use of, and, as frequently has happened, clothed by many persons in such feelings, in any way they please in the outer world. Since this is so, when we examine the Society, we find that, in looking back over the twice seven years, in many respects it has remained behind. Such introspection should not lead to a loss of courage but it should lead us to be discontent with revelling in the possession of a certain degree of knowledge, and also to developing that deep earnestness in life that will lead us to accept truth in the form in which it must be communicated in our age. When it is possible for outstanding members of our movement who are writers to think in the manner revealed recently, then it is clear that other and deeper impulses must now awaken within the souls of those who find themselves in our Society than have awakened hitherto. We do not join together merely to possess agreeable facts of knowledge. Rather should it be that we unite together in order to carry on a sacred service to truth in the interest of mankind's evolution. Then, indeed, the right knowledge will come to us. Then these facts will not be restrained by all sorts of prejudices.

At any rate, let us receive at least into our hearts this ideal that perhaps even yet such a Society may arise as is necessary in the wide world of prejudice—a Society that permeates and interpenetrates our times. What I am saying is naturally not directed in the slightest degree toward anyone in particular, nor toward any single soul among us. Its intention is solely to emphasize the ideal of knowledge of our epoch, the ideal of the service of mankind we should recognize as necessary. With the same warmth with which I spoke here about eight days ago. I should like again today to stress what must not be forgotten in our circle, namely, that it is essential to modern humanity for a group of people to exist to whom it is possible to speak in the most open and candid manner of the whole content of truth that needs to be revealed today without stirring up prejudicial emotions! We must accept it as our Karma that enmity has lifted up its head in our circle, enmity from out of the unintelligent feelings, ideas and customs of the time. We should not be deceived for a moment: this is our karma. Then, from the very recognition of it the impulse for the right will arise. In particular, we must not so often forget as quickly as we do what we receive, nor let so much of what is put into concise sentences embracing truths separately explained, merely pass over us. Rather, let us preserve it all in our hearts. In our circle the longing to forget often what is most important of all, is widely diffused. So we have not yet become the living organic Society that we need, or rather that humanity needs. To achieve this it is necessary above all that we should acquire a memory for what we can learn through life in the Society.

A simple tale is found among the Mongolians in Asia, which has been transplanted as far as the eastern part of Europe, where Mongolian sagas and stories live on. Even without as yet knowing the wisdom inherent in it, is there not something profoundly gripping in this Mongolian saga which tells us:

There is a mother who has a single eye at the top of her head. This mother hurries inconsolably through the world, for she has lost her only child. She hurries through the world, lifting every stone and raising it to her eye, only to throw it to the ground again in disappointment, so that it breaks into a thousand pieces, for she has to convince herself that it is not her lost child. She does the same with every object, each time believing she will find her lostchild. Seizing the object, she holds it to her eye and, her hopes dashed, throws it from her. Thus, she hastens on ceaselessly through the world, repeating this procedure over and over again.

This story is nothing other than the memory of the tribe driven farthest to the east, which still knew of ancient Atlantis, of the primeval state of humanity in which human beings stood closer to the spiritual worlds and were themselves still able to look into these worlds.

You all certainly know that with a child after birth the bones up here on the head only gradually become closed. A different relation to the external world existed among human beings in primeval times. At that time, had one been able to see in the same way as today, one would have seen an organ, like a shining body, protruding at that place on the head, its rays extending to the boundaries of the human form and disappearing into the surroundings. One would have observed something like a wondrous lantern that is only quite inappropriately called an eye, since this organ was not an eye. It was an organ of feeling and perception of humanity in those very ancient, primeval times, with which human beings were able to look out freely and unhindered into what we call the astral world. With this, they could see not only bodies, but also souls, and what actually lived in the souls around them.

This organ has shrunk to become the so-called pineal gland, now covered over by the roof of the head. However, human beings bear this ancient organ, with which they were able to experience the spiritual worlds around them, as an heirloom today within the soul. It is the yearning for these worlds, the door to which has closed, the door of one's own head. The yearning for this world has remained, though not the possibility of looking into it. This longing is expressed in the different religions, in what lives in human souls. If human beings formerly saw warm, feeling-imbued beings in the spiritual regions surrounding them, with their eyes they now see physical forms around them with defined contours.

Is this not indeed a compelling story, in which this woman, the mother of humanity, searches the world, seeking for what will allay her longing, not finding it in all the external objects, because she no longer sees what she was once able to see when the eye at the top of the head still functioned? This is no longer to be found in all the external objects granted humanity to see today by means of the senses. In this way, the world-spirit speaks to us profoundly through sagas and myths. Only in contemplating them from the standpoint of true spiritual science do we come to understand their deep meaning.

What human beings expressed in such grandiose truths so compellingly in ancient sagas and fairy tales - as in the Mongolian fairy tale of the woman with the single eye - will come to expression in a different form in a future humanity. The power of spiritual seeing will come alive again in human beings. That power of spiritual seeing which is an attribute of the head-eye will no longer leave them feeling dissatisfied in looking at physical objects in our surrounding world, as with the woman in the legend who throws away everything in her vicinity. This power will begin to permeate the current nature of human beings, and they will come to see not only the external, physical aspect of things, but what is expressed of a spiritual nature in external objects. What has become merely material will then be spiritual for them. Their now hardened physical bodies will be spiritualized once again. That woman of the Mongolian legend will live again and look out into the world. And whereas she now throws away things that show only their sense-perceptible side, not finding in them what she is looking for, human beings of the future will again see the spirit in matter and find what belongs to them. They can then take hold of it and press it lovingly to their hearts. They will find in other entities the spirituality of the world, which they can clasp with affection.

Human evolution will evolve as a gradual ascent into the cosmos. This will have to occur by degrees, it cannot be caught in a flash. Were human beings not to want to participate in this with patience, then the power of the eye situated on the head of the ancients would not stream through their entire being, through all their organs, as an aura of love. This power would exhaust itself, and human beings would have to separate themselves off in love-lessness from what is outside them and wither away. Human beings are called upon, however, to permeate everything on their planet with love, to take the planet with them and to redeem it. The redemption of our inner self cannot take place without the redemption of what is outside us. Human beings have to redeem the planet along with themselves. Redemption can only occur if human beings pour their forces out into the cosmos. The human being has not only to become one who is redeemed, but a redeemer.

If a school of thought should be successful in the course of human evolution, a school of thought, which does not find acceptance or may even not enjoy the knowledge of the so-called authoritative circles, of the ruling spiritual circles, then it has to fight with the reluctant powers all the time which distinguish themselves within the human civilisation.

We only need to remind of that which happened as Christianity had to assert itself against old ideas, against an old spiritual current in the world. We need only to remind that in the beginning of the new school of thought Galileo, Copernicus, Giordano Bruno had to fight against the so-called authoritative circles. We are allowed to suppose that the school of thought inaugurated by Giordano Bruno had to fight against traditions.

In a similar situation is today that school of thought that is represented under the name theosophy in the literature, in talks and the like since several years. If you remember of the destiny of such schools of thought more or less unknown at the moment of their appearance, you find that the way how the ruling circles, the so-called authoritative circles face them, indeed, changes with the fashions of civilisation that, however, the essential part, the lack of understanding, combined with a certain narrow-mindedness, appears over and over again. It is no longer standard today to burn heretics, and in particular liberal circles would protest to be lumped together with such people who burnt heretics. But it may less depend on that. Today the burning of heretics is no longer really trendy. But if we examine the attitude, from which the persecution of heretics arose, and the reasons of such a persecution and compare it with that which takes place in the soul of somebody who fights against the theosophical school of thought more or less today or opposes against it, then we find a similar attitude and similar inner soul processes with the adversaries.

We do not want to enter into discussion with the whole circle of the adversaries of the theosophical world view. We want to confine ourselves rather to that which is connected with our contemporary scholarship; we want to consider the relation of our contemporary scholarship to the theosophical or spiritual-scientific world view as I call it since some time.

Perhaps, it is not meaningless if one starts this consideration with small symptoms. I start with a very widespread small encyclopaedia, a so-called pocket encyclopaedia, which says on its title-page or at least in its preface that it is collated by the best scientific people. If we open it under the catchword “Theosophy,” we find as an explanation only two words: “God-seeker, dreamer.” Such a kind of learnt consideration of the theosophist is now no longer common in all similar reference books, of course. But somebody does probably not become cleverer from this short remark who wants to get to know something about theosophy also not from the other similar reference books.

I have tried to examine in the real philosophical reference books at least externally what is to be found there. I do not want to give an anthology of quotations from such reference books. I would like to give an example only what is to be found in the Dictionary of Philosophical Concepts and Terms, published in Berlin in 1900. In one of the newest works which lists the most of theosophical concepts the following you can read: [Gap in the shorthand notes.] ... these are about three lines with these names. Who wants to get an idea of theosophy from this short representation has to say to himself: also in such philosophical dictionaries we find nothing else than a not correct translation of the term and some names.

Also, otherwise, it does not look especially good if we want to orientate ourselves about that which is represented here as theosophy what the contemporary scholarship knows about that. But the easier this contemporary scholarship wants to condemn theosophy on account of a few little things which it has picked up from any theosophical brochure. We can make the strange experience: a shrug and the remark, “what the theosophical literature spreads is nothing else than warming up a few Buddhist concepts,” or: “it is nothing else than spiritistic superstition expressed somewhat differently.” You can hear such things in abundance. What you hardly hear, however, is a real answer to the question: what is, actually, theosophy? You will find—maybe not only in coffee parties—that which has really happened in a coffee party recently which is, however, not at all so untypical for the standpoint of our contemporaries to theosophy.

There a lady said to another: how is it that you have become a theosophist? This is something terrible, something awful. Take into account what you do to your family; consider how you are in contradiction to that which other people think.—She was silent for a few seconds and said then: what is really theosophy? This did not happen in learnt circles, but you could find something of that kind also in the learnt circles. You can find the judgement again and again that theosophy is nothing scientific at all that it is only enthusiasm of some fantastic people that they bring forward assertions which one cannot prove.

I want to criticise by no means where I want to characterise the relation of our scholarship to theosophy, not even our relation to the circles of scholars. Because nobody else than that who has an overview of our present bringing up of scholars from the theosophical point of view knows better that from this education, from the concepts and ideas of it nothing else can arise than a high-spirited and a somewhat snooty shrug about that which theosophy asserts and which can really appear to that scholarship—because it cannot understand it better—as rapture and as a completely unscientific gossip.

We really want to be fair towards this scholarship. The theosophist stands on a point of view and has to stand on one which I want to show at an example which has not taken place on theosophical ground which could have taken place, however, easily on theosophical ground. The theosophist is in a similar position to the contemporary scholarship rejecting the sneering and the reproach of rapture, as just in the example the recently deceased philosopher Eduard von Hartmann to the materialistic-Darwinist interpretation of nature. I do not want to take sides of the Philosophy of the Unconscious by Eduard von Hartmann.

But over and over again one would have to point to the way how he faced his adversaries.—In 1869, the Philosophy of the Unconscious appeared, a book of which the theosophist not needs to take sides exactly, a book which was, however, a courageous action at that time. Just the relation of this book to the scholarship of that time can give an example how today the spiritual scientist or theosophist faces his adversaries. This Philosophy of the Unconscious was a courageous action in a certain way. At that time, the waves of the materialistic science surged when the materialistic science had grown up into a kind of materialistic religion,

Books like Energy and Matter by Büchner, other books by Vogt, Moleschott and the like who considered energy and matter, the purely sensuous existence as the only one, they caused great sensation, have experienced many editions and conquered hearts and souls. In that time, everybody was regarded as being a poor devil and a fool who did not join in this choir of materialism who spoke about a self-creative spirit. In this time, when one was of the opinion that Darwin’s work delivered the scientific way of thinking for materialism, in this time, when philosophy itself was a word which one considered as something that was overcome, in this time, Eduard von Hartmann let his Philosophy of the Unconscious appear, a philosophy which has one advantage in spite of its big shortcomings that it attributes the world directly to something spiritual everywhere, looks for the basis of something spiritual in all phenomena, even if the spiritual is considered as something unconscious, even if it takes a particularly high rank.

One thing is certain: there the spirit offers sharp resistance to the materialistic attitude. While at that time the Darwinist school of thought explained nature completely from energy and matter, Eduard von Hartmann tried to understand it in such a way that the spirit should become evident as the inner effectiveness of a spiritual work.—Then those came who believed to be entitled to look down with a shrug on everything that spoke of spirit and judged: there was never anything dilettantish like this Philosophy of the Unconscious. A man speaks there, actually, who has learnt nothing about all the phenomena which Darwinism now explains so scientifically.

There was a lot of counter writings at that time. One also appeared by an unknown author. Its title was The Unconscious from the Standpoint of the Theory of Evolution and Darwinism. It was a thorough refutation of the Philosophy of the Unconscious. The author showed that he was familiar with the latest development of natural sciences. Ernst Haeckel said in a brochure that it would be a pity that the author did not call himself, because he himself could have presented nothing better against Eduard von Hartmann than what is in this writing. Oscar Schmidt wrote a brochure and said that no naturalist would have been able to say anything better against the limitless dilettantism of Eduard von Hartmann than the anonymous author of this brochure. “He may reveal his name to us and we consider him as one of ours.”—The brochure was soon out of stock and the second edition appeared with the name of the author. That was enough to silence the people. It was Eduard von Hartmann. Since that time the chorus was silent of those who had written about the dilettantism of the Philosophy of the Unconscious.

You can argue something against such a procedure, but you cannot deny that it was thoroughly effective. Somebody who was regarded at first as a man who knows nothing has shown to the scientific circles that he could be cleverer than they could ever be. Let me use this trivial expression, it would be good even if somewhat anachronistic to do the same. But that who is at the summit of the theosophical world view could also easily, very easily write together all that stuff which one can today produce against theosophy. This has to be emphasised above all: theosophy is nothing that is directed against the real, true science if it is properly understood. Theosophy is able to understand the true, real science any time as Eduard von Hartmann could understand his adversaries. The reverse is not so easy in the one and the other case. However, we have also to understand where from this could come that way.

If I held a lecture only about that which our scholars know about theosophy, then this lecture could have become rather short, and I would have hardly needed to stand before you longer than for a few seconds. But I would like to go deeper; I would like to speak of the reasons why our contemporary scholarship can know so little about theosophy which opens a new way of thinking about the matters of the world.

If we look around today in our contemporary scholarly literature, we find that these considerations differ, already externally, from all the literature about hundred years ago. If we take a book which has, for example, the title: “The Origin of the Human Being, the Human Being and His Position to the World,” we hardly find anything else than that once the human being did not live on earth that he began his existence on earth in a childish, half animal condition. Then we are made aware of the fact that animal ancestors lived before this time on earth and that these developed to the present-day human being.—If we take another book which should inform us about the secrets of the universe, then we find that it deals with that which you can see through the telescope and what you can achieve with mathematics. In other words: everywhere something that I have called factual fanaticism in my book Goethe’s World-View, that factual fanaticism which keeps to the sensuous facts—to the sense-perceptible facts, at most to that which the armed senses can perceive.

Everything belongs to that which is presented today in the most detailed way in any possible popular writing, and what the human being is solely able to provide of the riddles and secrets of the world on account of scientific facts. If we look around in the circles which draw their knowledge only from such books, then we find that there are, actually, all kinds of intermediate stages that, however, these intermediate stages are to be found between two extremes. The one extreme is the sober scholars. They only accept as scientific what they can see and infer with their reason from the seen. There the world is explored with instruments in all directions. There one searches for written documents, there the time and the development of humankind is investigated according to pure facts. The one is said to be natural sciences, the other is said to be history.

In history you find quite strange things sometimes. In particular if one deals with experiences of spiritual science. You find that there are people who write thick books about the old Gnostics, for example, or about any branch of ancient spiritual wisdom who do not want at all to know anything about this spiritual wisdom itself. They look at this purely historically; they only register the written documents and are contented with it. Today one does not need to be a gnostic to write about Gnosticism. Today scholarly circles regard this almost as a principle. And as the best principle is regarded to be possessed as little as possible from the matters about which one writes, actually. If you take this factual fanaticism on one side, you have nearly what induces such scholarly circles to say: we can notice these matters, we know these matters; what goes beyond them is the object of faith. Everybody can believe or not believe what he wants.—The result of this attitude is a certain indifference to all the objects, thoughts and beings which go beyond the only sensuous facts. Then one says: if anybody needs them for his faith, we leave them to him, but science has nothing to do with them.

A thick dividing wall is raised there between science and faith, and science should be nothing else than what can be perceived purely with the eye and with the ear, nothing else than the consideration of facts and what one abstracts from it. Anything else should not be investigated.—Then, however, something else appears which possibly says: it is not right that science stops anywhere, but this is right that the human being develops more and more and that he unfolds more and more forces in his works, so that he can know everything that there are no limits of knowledge. Indeed, the last objects of knowledge are to be attained only in infinite distance, but they are in such a way that we can approach them more and more. Limits must not be raised anywhere. It seems to be a summit of arrogance if such representatives appear who claim that this ability slumbers in every human being. Develop it and you will see that the objects which once were objects of your faith can become objects of your knowledge, of your wisdom. It is not different with the objects which refer to the immortality of the soul, to the spiritual world, to the big and to the small world in space and to the whole development of the human being; it is not different from the matters which we also meet in the usual natural sciences.

Or, what does a human being, who takes a popular book about astronomy, know from own experience about that which the book says to him? I ask you: how many knowing people are among those who believe in the materialistic history of creation? How many are among those who swear on the materialistic spirit who have seen through a microscope and know how to investigate these matters? How many are there who believe in Haeckel and how many who know in this field? Everybody can become a researcher if he has the time and the energy for it. This also applies to the spiritual matters.

It is brainless if one says that the matters come to an end. It is brainless as well if one says that you have to believe what is in Haeckel’s history of creation, that you yourselves cannot investigate this. In no other sense theosophy speaks of objects and matters of the higher world. One has been accustomed to use the term theosophy for this spiritual science. Not because it has God solely as the object of its consideration, but because it makes a distinction between the external sensuous human being who sees, hears, smells, tastes with his five senses, and combines the sense-perception with his reason—and the other human being who lives in this bodily human being who slumbers in it and can be woken and uses such spiritual organs, spiritual sensory tools, as the body has the physical sensory tools. As the body sees with the physical eye, the mind sees with the spiritual eye. Like the body hears with the physical ear, the mind hears with the spiritual ear.

If the human being takes care of his spiritual development himself, these spiritual organs of perception can be trained, so that the inner human being is able to look into a spiritual world. Because one calls such an inner human being the divine one, I make the difference. What the external sensuous human being beholds, gives sensuous wisdom, what the inner divine human being beholds is, in contrast to sensuous wisdom, theosophy, divine wisdom. Thus it is meant if one speaks of theosophy. One does not speak of theosophy, because God is the object of research, because God is something that becomes obvious to the occultist only at the end of the things, on the summit of perfection. The theosophist will dare least of all to investigate God, although we know that we live, work and exist in Him.

Just as little as somebody, who is sitting on the beach and dives his hand in the sea, believes that he can exhaust the whole sea, the theosophist believes just as little that he can embrace God. However, like somebody, who is sitting on the beach and gets out a handful of water, knows that the scooped water is of the same being as the whole big encompassing sea, the theosophist also knows that he carries a divine spark in himself that is of the same kind and being as God. The theosophist does not claim that his being can embrace God, he does also not claim that in his human soul the infinite God lives, or that the human being himself is God.

He will never come up with such a thing. However, what he says, what he can experience and get to know is something different, this is just this that in the human being a part of God lives, which is of the same kind and being as the whole godhead, as well as the handful of water is of the same kind as the whole encompassing ocean. As the water in the hand and the water in the sea are of the same kind and being, also that which lives in the soul is of the same kind and being as God. Therefore, we call heavenly what is inside of the human being, and we call the wisdom divine wisdom or theosophy which the human being can investigate in his innermost core.

This is a thought process which everybody would have to admit if he wanted to think only logically. Often someone objects to theosophy: you demand that the human being goes through a development. However, not everybody is able to verify everything the theosophy maintains.—Somebody who understands the matters will never maintain that any human being if he can have only the necessary patience, force and endurance cannot get to that condition which single human beings have got in the course of human development. But something else is in the so-called proofs of theosophical truths. Something is to be found in the theosophical literature and in theosophical talks or can be heard, otherwise, somewhere within the theosophical movement about which somebody who has a modern education says to himself: these are assertions. One can accept them, but no theosophist does prove them; he just maintains them.—This speaking of proofs is something that appears over and over again that one objects to theosophy over and over again. How is it?—It behaves as follows.

What theosophy spreads as a higher spiritual wisdom can be investigated if those forces which slumber in every human soul are woken. These forces and abilities, which we call the forces and abilities of the seer, of the spiritual beholding, are necessary to investigate the matters. If one wants to investigate, to discover the facts of the spiritual world, these abilities and forces are necessary. However, it is something different to understand what the spiritual researcher has found. Mind you, one needs the forces of the seer to find the spiritual truths, but that one only needs the clear, logical human mind going up to the last consequences to understand them.

That is essential. Someone who states that he cannot understand what theosophy maintains has not yet thought enough about it. On the contrary, we can better understand what science maintains today. Just what we understand, if we stop at true science, about the facts of nature, about the matters of the apparently lifeless and of the living nature—even if we take the facts of the history of civilisation—if we want to understand them, we can never understand them if we approach them only with the materialistic scholarship which is nothing else than materialistic fantasy. We can understand what true science delivers to us if we know the true science of the spiritual world. To somebody who sees deeper science as it is presented by Ernst Haeckel, for example, becomes only understandable if one has theosophy as a precondition, as a basis.

A comparison should make clear what I want to say. Imagine that you have a picture before yourselves which shows any scene, any saint’s legend. You can try to understand this picture in double way. Once you place yourselves before the picture and try to let revive in your soul what has lived in the soul of the painter. You try to rouse in your soul what the picture shows as spiritual contents. Something lives in it that raises your soul, makes it lofty, and invigorates it. However, you can still react differently to this picture. You can go and say that this does not interest you. Also what the painter has imagined does not interest you particularly. However, you want to get to know how he mixed the paints which substances are mixed in the paint which he painted on the canvas. You want to test how this is there on the canvas, how much of the red and green paints were used where straight and where crooked lines were applied.

These are two different approaches to a picture. It would be brainless to say about the one: you look at something that is false.—No, he looks at something that is absolutely true. He looks how the paint sticks to the canvas and how it is composed. He looks whether and how the paints have cracked et cetera. This can be real truth. Then there the other comes and says to the first: this is not the right thing what you think. This is only a thought. You can objectively find what I investigate.

I want to give an additional example, so that we understand each other precisely. Somebody plays a sonata on a piano. You listen to this sonata with musical ear; you indulge in the marvellous realm of sounds which this sonata delivers to you. This is a way how you can investigate what takes place here. However, another way could also be the following. Anybody comes there and says that this does not interest him which one hears with the musical ear. But there stands a piano, in it strings are stretched. These strings move. I want to hang up little paper tabs on these strings. They jump off if the string moves and thereby I can study where the strings move and where they are in rest. I want to completely refrain from that which you hear there with your ear. One cannot prove that objectively.

As well as this second viewer behaves to the first viewer; the characterised scholars behave to the theosophists. No theosophist thinks of denying scholarship. Just as little as that who goes into raptures about the spiritual contents of a picture says that that is not true which the other investigates about the paints, just as little that who has a musical ear will say that that is not true which the other investigates with the little paper tabs—because it is true, it is true what the naturalist investigates about his material. Nothing should be argued against it. But that escapes these natural sciences which is essential in the world process. Just as that which is essential escapes somebody who looks only at the little paper tabs and what also escapes somebody who only investigates the paint and maybe still the material, the canvas.

Then some people come and say: there is something subjective, this lives only in the soul and cannot be proven objectively. One has to investigate what can be really found. Outside only the oscillatory etheric matter, the oscillatory substance exists. Indeed. One answers as a theosophist to such people: if you only investigate the matter, you only find your matter outside, as well as that who blocked his ears can only find what one can see in the little paper tabs.

Still a few years ago one got up the objectivity of science to mischief. It is this the so-called atomistic theory where one calls that subjective which the human being perceives as sensory sensation what he perceives as sound, colour et cetera, and traces it back to objective processes. These processes should be oscillations of any substance. At that time—as an example—one called it always only red. Red, one said, is only in your eye. Outside in space is nothing else than an oscillation of the ether of so and so many millions oscillations.—This pseudoscience, which is no longer science but religion, transformed the world of perception into a huge sum of atoms which are in oscillatory movements.

This nonsense of transforming everything that we experience as colour-fresh and lively contents into abstract processes which are nothing else than calculated things, nothing else than results of brooding and speculation, this nonsense lately withdraws somewhat. We see that already the atom and its oscillatory movement is regarded by reasonable naturalists only as a calculation approach and in the better circles of thinkers one does no longer take care of the inaccuracy of the atomic hypotheses et cetera. But it has collected in the brains of the human beings to look at the world as an objective nothing, as only materialistic oscillation processes, so that it has penetrated the theosophical movement and theosophy itself in the first years. We had to experience that the most spiritual movement was severely infected by materialism. We had to experience that one could read in the most different theosophical books over and over again that this is this or that vibration. In particular the English books did not get tired to talk about vibrations.

It is a characteristic of our time that this materialistic tendency could come into the most spiritual movement. We still have much to do for long time to overcome this childhood disease of theosophy. However, only if the time has come when within theosophy one no longer speaks about moving atoms, then that cleverly thought-out construction of monads has disappeared which whirl down from the heights and take in everything—an absurd materialistic idea.

One has to realise that theosophy concerns the recognition of the spiritual as such and one has to be aware of the fact that one lets the materialistic science have the swinging little paper tabs and lets it investigate the paints and the canvas. Theosophy deals with the development of the higher senses, the knowledge of the higher senses, it includes what the human being sees, summarises, surveys with the higher soul forces, and what he hears with the musical ear—the swinging string expresses it spatially. If you have understood this, you know to some extent what theosophy is.

Hence, we have also to completely renounce to believe that a kind of harmony is possible between the modern scholarship and theosophy. It is not possible.—This harmony only comes if scholarship itself has progressed so far that it can understand theosophy. Indeed, we have to do it with the chemical investigation of the paints, with the investigation of the lines, with the investigation of the canvas, with the investigation of the little paper tabs on the moved strings, but this does not exclude that with the higher development of the spiritual forces the higher spiritual is revealed to us in that which we investigate externally. The modern scholarship is far away from understanding this matter.

One becomes mild towards this scholarship if one sees, for example, that somebody who has been born out of this scholarship cannot understand anything that is scholarly in the deepest sense and has originated from spiritual science at the same time. I know that I say something extremely offensive for many listeners who have learnt physics. But it is something symptomatic about which I have to speak. Which physicist would not disparage what one calls Goethe’s theory of colours. It is a matter of impossibility to speak about it, but times will come—and they are not far , when one recognises the objections against Goethe's theory of colours as outdated prejudices. You can read further details about Goethe’s theory of colours in my book about Goethe’s World View.

Goethe’s theory of colours was born out of a spiritual world view and for that who can understand this, this theory of colours is the proof of Goethe’s deep thinking. But it does not start from the prejudice that colour is an oscillatory ether. It stands rather on a ground which can be circumscribed as I try it now. I ask you to follow me in my subtle thought process. If anybody sees the red colour outside, his eye sees red at first. Now there comes the physicist and says: this red colour is only subjective. This is a process in space or in the brain. However, what is real outside is nothing but an oscillatory movement of the ether.

If now anybody comes who says: what you see there is only an oscillatory movement of the ether, then reply the following: try to imagine this oscillatory movement of the ether. Is this colourless? It must be colourless, because you want to explain the colour from the oscillations. Hence, what is outside must be colourless. Then I ask: does it still have maybe other qualities; does it maybe have the quality of heat? There the physicist answers: heat even comes from oscillatory movement. However, these people are funniest if they say: these oscillations do not have sensory qualities, but only those qualities which we can think.

If one regards now that which the senses say as subjective, one must also regard that which one thinks as subjective. Then one must also say: what you have calculated there as an oscillatory nebulous mass is subjective all the more, is never perceived, but is only calculated. Everything is calculated subjectively. Who realises that that which we experience in ourselves is objective and that the objective can become the most subjective has a right to speak about the fact that also the calculated has an objective existence. He also does not regard red and green, C sharp and G as only subjective phenomena.

Now I have said a number of matters which are dreadful heresies to scientifically thinking people. One talks a lot that times have changed. Yes, times have changed since Giordano Bruno. At his time the dogma of infallibility was not yet valid. Today the dogma of infallibility is valid, as you know, in certain Catholic circles. But this dogma of infallibility is not born only out of Catholicism. It came into being as an external law, as an external dogma. However, the infallibility dogma also lives as an attitude in the minds of the materialistically thinking, monistic freethinkers. They regard themselves—I do not say that everybody regards himself as a little pope—but as so infallible that they regard everything as superstitious that does not come from their circles. If one counters these infallible physicists and psychiatrists—they do not say that they are infallible, but one feels it , then he is dismissed. He is no longer burnt, but he is made a fool with the means which is trendy today.

The theosophist does not necessarily look for approval. Compared with truth approval is something indifferent. Who has understood the truth of a mathematical theorem does not care whether a million people agree or not. Truth is not decided by majority. Someone who has recognised a truth has recognised it and needs no approval. Thus the theosophical movement prefers the careful supporters. It does not want to have children but such human beings who form a judgement, with all care, after the most profound examination. The demand to be careful is something that gives me the deepest sympathy.

From that which I have tried to show you can infer that theosophy is far away to criticise the contemporary scholarship. Should the theosophist fight against it? He would do something very foolish, because it would be as if that who looks at a picture with displeasure wanted to fight against somebody who studies the chemical composition of the paints. If, for example, an appearance like Ernst Haeckel is defended from theosophical side, this does not need to be wrong. One can defend him if one recognises him from a higher point of view sees how he appears there and knows how to classify the matters in the world evolution. The theosophist is able to give the right position to the contemporary development in any field.

Thus the relation of the newly arising spiritual current is which tries to look at the world in such a way as single extraordinary spirits looked always at it. But it was not possible during the last centuries to give this spiritual science as it was given once. What one calls theosophy today is a small part of encompassing world wisdom, of occult science. This is something that has always existed with extraordinary human individualities since millennia, even since there are human beings. In the form, however, as single great spirits have owned it, it could not been given to the big mass. Nevertheless, it was not withheld from the big mass.

If you check the legends and myths of the nations impartially, you see that these legends and myths are the metaphorical expressions of a science which contains more wisdom than the present-day science offers. This science would regard it as fantasy if one said that wisdom is in these fairy tales. This world wisdom has been announced in the most different religions; depending on how the one or the other people needed it according to its temperament and the climate. If we have an overview of everything that was given to humankind in the most different forms, we are led to a common core, to encompassing world wisdom. Today not everything can be already handed over to the bigger part of humankind, because somebody who rises toward this world wisdom has to go through particular inner ordeals. This world wisdom can be handed over only to somebody who goes through these ordeals. In former times also the elementary part was handed over only in the closest circle to well prepared pupils with the corresponding intellectual, moral and mental qualities. There are even today persons who regard it as wrong to deliver the occult profundities by theosophy to the big mass of the human beings. However, the reproach is unfounded because there is no alternative today. Who understands the structure of the spirit of the present age knows that inner truth and wisdom of the religious world view feel alienated because one can no longer understand them.

This was different once. Then the wisdom which is announced today by theosophy was the property of the single human being. One gave the big mass the appropriate wisdom in pictures. The feeling nature of the big mass was suited to take it up in the pictures. The big mass could live with these pictures only. Truth was in the religions, truth was in the basic religious views. Theosophy only makes this clear again to us in the deepest way. The human being could understand it with his feeling in ancient times. Our time demands that he can also understand what is contained in the religions.

Thus occult science is forced to come out a little bit, to contribute something to the verification of the religions, to give the elementary part of spiritual truth at least. A time would be dreary and desolate if humankind were alienated from all knowledge of the spiritual worlds and from any relation to them. Only that who does not understand the case can believe that humankind could exist without relation to the spiritual, without belief in spirit and immortality. Like the plant needs food juices, the soul needs something spiritual that forms its basis. Theosophy does not want to found a new religion. But it wants to bring truth home to the human being again in a form which is suited to the modern human being, in the form of thinking comprehension. Thus theosophy brings the old truth in new form to our contemporaries, unperturbed by those who, going out from the materialistic superstition, turn against this spiritual current.

As well as the external natural science rests upon that which it investigates and calculates with the help of the microscope and telescope, theosophy uses the most significant instrument of which Goethe speaks: what the skilled ear of the musician is, this is the human soul compared with all tools , and further:

Nature, mysterious in day’s clear light,
lets none remove her veil,
and what she won’t discover to your understanding
you can’t extort from her with levers and with screws.

Faust I, verses 672–675

Who understands the world is the most perfect instrument, and supported on the spiritual beholding theosophy will produce such instruments more and more.

The answer to the question: what do our scholars know about the real basis of theosophy is: nothing.—They can know nothing because all their ways of thinking can bring them to nothing else than to look at theosophy as a fantastic stuff. Who has understood, however, that scholarship cannot get involved in theosophy, which has gone out from quite different bases, also understands that this scholarship will be in need to illuminate the structure of spirit more intensely. This scholarship provides such flowers. But a real comprehension of the soul only can make such things comprehensible, which the modern scholarship knows.

Or: what has somebody to think who regarded Goethe, Schopenhauer, Conrad Ferdinand Meyer and others as great spirits if this materialistic scholarship has brought it so far that you can find in a little book about Goethe’s illness, about Schopenhauer’s illness—also in other works—these illnesses considered from the point of view of the materialistic psychiatry? One calls a particular type of insanity manic depression, schizophrenia another, and paranoia a third one. These three forms of insanity are taken to show that one can also find symptoms of insanities with the great spirits who are regarded as leaders of humankind. One found the symptoms of manic depression with Schopenhauer, paranoia with Tasso, Rousseau and others. Indeed, the same author has called an even bigger number of people feeble-minded. He is the author of the book On the Physiological Idiocy of Women which concerns one half of the whole humankind. It would be easy to consider the author from his own viewpoint and to scrutinise him.—However, one must not laugh at these matters. The materialistic science must get to this because these are partial truths. But one can get only to the right insight if one sees the spirit working behind it. Then one sees that often a higher spiritual development must be purchased for the same symptoms, as on the other side health for other symptoms. One is able to do this only if one explains them from the theosophical standpoint.

I would like to tell something else. You know that I have pointed to ancient times of development when our civilisation did not yet exist when there has been a continent between this Europe and America, the continent of the old Atlantis. I have already pointed to the fact that this Atlantis has been found again by the naturalists. In the magazine Kosmos, 10th issue, a naturalist speaks of animals and plants which lived on this Atlantis. Indeed, such a naturalist admits this, but he does not admit that other human beings lived in those days. He does not admit that the old Atlantean land was covered by a wide nebulous sea that the ground was not covered by such an air as it forms our atmosphere today, that the expression which the old Central European peoples have in their myths: Niflheim, nebulous home, means something real that our Atlantean ancestors lived in a nebulous country. I have sometimes pointed to that.

Few days ago a lecture was held in a famous society of naturalists in which was pointed out to the fact that most probably in the time of our Atlantean ancestors on the earth very large land masses were covered with fog. One concludes this speculatively from different other phenomena. Above all, it is pointed out to the fact that the plants, which need sunshine which grow in the desert, are of a later date and did not yet exist at that time, while those, which need little sunshine which could exist at Niflheim, the nebulous home, are the older ones.

Here you see that natural science lagging behind says to you what theosophy has said before. We have a time ahead when also the other matters must be gradually admitted by these natural sciences. Theosophy does not have to get used to the fantastic, objective atomic theories, but the facts which theosophy announces from the higher standpoint will be proven by the external natural sciences. This is the course of the future development. Even if the modern scholars know nothing about it, their own progress leads them to it.—No thinker should doubt that one can see more, can behold more with a developed soul than with mere senses and mere intellect.

It is the recognition of the developed human being as the most perfect instrument to investigate the world—theosophy wants this to be accepted. Everything else results automatically. If you say that the human being has reached the highest levels and will not keep on developing, then you do not need theosophy. If you say, however, the laws which have held sway in the past, will also hold sway in the future, single human beings have always stood higher than others of their surroundings—if you admit this, then you have already a theosophical attitude, in principle. One does not become a theosophist because one uses the words theosophy, brotherliness, unity et cetera. Brotherliness is something that all good people understand.

If I see people always talking about brotherliness and then also behold them feeling an inner lust if they talk about brotherliness, harmony, unity, then I always think of the oven and the first principle of the Theosophical Society which demands to establish the core of a general human fraternisation. It is for nothing if one says to the oven: dear oven, heat the room and make it warm.—If one wants that the oven gives off heat, then one must put heating material into it and kindle it. One must put heating material into it. This is the spiritual force, the ability to behold on account of the development of the higher worlds. By the development of the spiritual world that truth and wisdom in the human souls take place which must lead as wisdom and knowledge automatically to the general human brotherhood. Then we arrive at that which is expressed in the first principle of the theosophical program if the human being can be an instrument to behold into the spiritual worlds. If the organs of perception concealed in the human being are got out of the soul, theosophy is a progress which one is able to pursue. If one compares this theosophical attitude with the attitude of theosophists, of great, lofty personalities who lived in prehistoric time, then we find it also in a sentence from Herder’s pen: our tender, feeling and sensitive nature has developed all senses which God has given it. It cannot do without them, because that which results from the whole use of the organs shines to all. These are the vowels of life and so on.

Even if we only take the external physical senses into consideration, we can say in the theosophical sense, nevertheless: the physical and spiritual senses must be developed, because by the harmony of the spiritual and physical organs of perception the vowels not only of life, but also those of the eternal, infinite, spiritual life are kindled.

You read in Goethe’s poem The Secrets:

From the power which ties all beings
escapes that human being
who overcomes himself.

The human being is neither free nor not free, he is developing.

Notes:

Karl Robert Eduard von Hartmann (1842–1906), German philosopher

Eduard Oscar Schmidt (1823–1886), German zoologist. Goethes Verhältnis zu den organischen Wissenschaften (1853), Descendenzlehre und Darwinismus—The Doctrine of Descent and Darwinism (1873)

Conrad Ferdinand Meyer (1825–1898)), Swiss poet and historical novelist

manic depression: Steiner uses the obsolete term “zirkuläres Irresein” (circular insanity, French: folie circulaire). This form of insanity is today called manic depression or bipolar disorder.

author of the book On the Physiological Idiocy of Women: Paul Julius Möbius (1853–1907), German neurologist. Über das Pathologische bei Goethe (1898). Über Schopenhauer (1899)

Atlantis: cf. R. Steiner CW 11 Cosmic Memory

Kosmos: Theodor Arldt (1878–1960), German geographer. Das Atlantisproblem

The human soul can develop; its present state can be changed by training, especially of the etheric body. People who are ahead of others in their inner development are called initiates. The path they walk and teach is that of secret discipleship. Our root race, the Aryan, descends from the most highly developed sub-race of the Atlanteans, the Proto-Semitic, which last inhabited approximately the area of present-day Ireland. The island of Poseidonis mentioned by Plato can be seen as the last remnant of the sinking Atlantis. Manu, a leader of the Atlanteans, led the most mature people to the east. From there they migrated to the area of present-day India. An ancient culture arose there. This primeval Indian culture antedates the time when the Vedas originated by a long way. It was still somewhat dream-like and purely inward-looking. The state of mind of the ancient Indian was quite the opposite of our own today. He regarded everything external and visible as maya, as illusion, and reality was only the Brahman and what could be grasped by the Brahman.

A next culture emerged further west. This second culture is the proto-Persian, whose inaugurator and main leader was the great Zarathustra or Zoroaster. The Persians already reconciled spirit and matter and began to transform and reshape the material world through the human spirit.

A third culture emerged even further to the west, the Egyptian-Chaldean-Babylonian culture. Here, people focused even more on the material world, the external sciences emerged, the study of natural forces and their laws. From time immemorial, this ancient science of our earth has said the following: The earth is also a being that is subject to re-embodiment. It has gone through earlier stages and will have further embodiments in the future. There are said to be seven planetary conditions or “planets” through which the earth develops. The names of these “planets” do not refer to our present planets, but to past or future states of the earth. These states are related to those of the planets from which they take their names. The first embodiment of the earth is called “Saturn”. Then follows the Sun, and after that the Moon. Mars and Mercury are the names given to the first and second halves of the development of the Earth. The remaining conditions are Jupiter and Venus. These seven embodiments of the Earth are intimately connected with the development of man and are therefore reflected even in everyday life in the names of the days of the week:

Thus, the world of stars was closely linked to everyday life. The ancient Egyptians were able to determine exactly when the Nile would flood and then recede after the Dog Star appeared, and they could organize their agriculture accordingly.

A fourth cultural epoch is the Greco-Latin one. The ancient Greeks and Romans not only believed in the laws of wisdom, but they also tried to impress this wisdom on things. This is how their works of art were created. The deed of Christ, the Mystery of Golgotha, takes place in the midst of this culture.

We ourselves live in the fifth cultural period of the fifth root race of the fifth Earth period. This is the Germanic-English-American culture. Its main task is the conquest of the physical plane. The subsequent sixth cultural period will have the task of leading the outer culture back to a higher spiritual life and that is what theosophy is working towards. The future task of the entire culture is to reconnect with the spirit. Each epoch has its special tasks. Present-day science has set aside Ptolemy's world system as false and recognized Galileo and Copernicus as true. For the astral plan, however, the Ptolemaic system is correct, since one has to start from completely different perspectives there. The sixth cultural period is still in a germinal state in Eastern Europe. It will be the bearer of the spiritual culture of the future.

There will come a time when man will have overcome the dualism of the sexes. Lower abilities, sexual drives, will be transformed into higher ones. It is not a matter of destroying the drives, but of ennobling them. For example, fantasy is a result of the ennobling of the spirit; it is an effect of the already purified passions. The higher development of the imagination leads to clairvoyant vision. As initiates can already do, so in the future all people will be able to perceive the soul content of their fellow human beings. Today, the word can pass on spiritual experiences through the air, later one will bring forth living beings through the word, and finally the word itself will be creative: then people will be magicians of the word.

The information about the occult training comes from a deeply rooted science. Two qualities are fundamental for this, which a person must have. He must be able to endure what is called great loneliness, and he must gain a certain basic mood of devotion. As for the first, loneliness in the midst of active life is meant for a few minutes a day, when one devotes oneself to meditation and concentration. This alone gives the soul inner strength. In the beginning, inner emptiness and sadness will arise, but these must be overcome. All people who have achieved a great deal have used this inner solitude for their concentration. The second main requirement is devotion, looking up with reverence to something higher. If you want to ascend, you must first be down and feel down. The Indian secret training requires complete submission of the disciple to his guru. The Rosicrucian initiation is the right one for the present-day man of the West. Before that, the Christian initiation arose. All three types of initiation are basically an expression of the same initiation, but the methods must change with the times.

The human soul is capable of development, its present state may be changed by training, particularly by a training of the etheric body. People who precede others in their inner development are called Initiates. The path which they tread and teach is that of occult schooling.

Our root-race (5th post-Atlantean epoch), the Aryan, descends from the most highly developed sub-race of the Atlanteans, the original Semitic race, that lived approximately in the region of present-day Ireland. The island Poseidonis mentioned by Plato may be considered as a last remnant of descending Atlantis. Manu, a leader of the Atlanteans, guided the most mature men to the East. From there, they wandered into the region of present-day India. An ancient civilisation arose: This ancient Indian civilisation arose long before the time of the Vedas. It still had a dream-like, altogether inner character. The soul-constitution of the ancient Hindoo was the very opposite of our modern one. To him everything external and visible was Maya, Illusion; he saw reality only in Brahman and in what could be grasped by Brahman.

A second civilisation arose further west. This second culture is the ancient Persian one, whose inaugurator and chief guide was the great Zarathustra, or Zoroaster. The Persias were already able to harmonize spirit and matter and. began to work and to transform the physical world through the human spirit.

A third civilisation arose still further west, namely the Egyptian-Chaldean-Babylonian culture. Man's gaze turned still more towards the physical world, the external branches of science arose, with the study of the forces of Nature and of their laws.

From the very outset, this ancient primeval science revealed the following truths concerning our earth: The earth too is a being subjected to reincarnation. It passed through earlier stages and in future it will pass through further incarnations. One speaks of seven planetary conditions or Planets", through which the earth passes in its development. The names of these "Planets" are not identical with our present planets, but refer to past or future condition of the earth. But these conditions are related to the planets after which they are named. The first incarnation of our earth is called. "Saturn". Then comes the "Sun", followed by Moon"; "Mars" and Mercury" are the designations for the first and second half of the earth's development. The conditions which will follow are "Jupiter" and "Venus", These seven incarnations of the earth are intimately connected with man's development and are therefore even mirrored in ordinary life; names of the days of the week.

Saturday - Saturn
Sunday - Sun
Monday - Moon
Tuesday - Zeus-day, Mardi - Mars
Wednesday - Mercredi, Mercury
Thursday - Wotan-day, Jupiter
Friday - Freya-day, Vendredi, Venus

The world of the stars is thus closely connected with ordinary life. The ancient Egyptians still arranged their whole civilisation in accordance with the stars, the affairs of State, agriculture, and so forth. The genius of the Dog-star, Sirius, was the one who indicated the inundations of the Nile, when that star appeared in a special constellation. A fourth epoch of culture is the Graeco-Latin one. It imprints on matter the Wisdom of things. This is how works of art arise. In the middle of this epoch falls the deed of Christ; the Mystery of Golgotha.

We ourselves live in the fifth epoch of culture, of the fifth root-race belonging to the fifth age of the earth. This is the Germanic-English-American culture; its chief task is the conquest of the physical plane. The task of the subsequent sixth epoch will be to lead external civilisation again to a more spiritual life. Its standard-bearer is Anthroposophy. The future task or civilisation as a whole consists in becoming reunited with the Spirit.

Every epoch has its particular tasks. Modern science has rejected the Ptolemaic world-system as erroneous and has adopted the world-systems of Galilei and Copernicus: but for the astral plane the Ptolemaic system is correct; for there one sets out from quite different perspectives. The sixth epoch of Culture still reposes as a seed in the East of Europe; it will be the carrier of the spiritual culture of the future.

A time will come when the human being will have overcome bi-sexuality. Lower forces, sexual instincts will change into higher ones. It is not a question of destroying any instinct, but of refining, ennobling them. Thus phantasy is a product of spiritual ennoblement, the result of already purified passions. When phantasy reaches a higher stage of development it leads to clairvoyant imagination. In future all human beings will be able to perceive as Initiates do now, the soul-content of their fellows. To-day the word can transmit spiritual experiences through the medium of the air; in the future spiritual beings will be produced through the word, and finally the word itself will become creative; then the human beings will be magicians of the word.

The indications on occult training come from a deeply-founded knowledge. There are two fundamental qualities which man must have; he must be able to bear what one calls great loneliness, and he must gain a certain fundamental mood of devotion. In regard to the first, the loneliness of a few minutes each day is meant, in the middle of the active life of daily living, minutes dedicated to concentration and meditation. Even this can give inner strength to the soul. At first there will be an inner feeling of emptiness and sadness; but this must be overcome. All people who achieved a great deal require this inner loneliness for their concentration. The second fundamental requirement is devotion, the capacity to look up to something with feelings of reverence and devotion. Those who wish to ascend to higher stages of development must first be below and feel that they are there below.

The occult training of India calls for a complete submission of the pupil to his Guru. The Rosicrucian Initiation is the right one for Modern people of the West.

Before that there was the Christian Initiation. All three kinds of Initiation are in reality the expression of one and the same initiation, but the forms of initiation must change with the times.