The Rudolf Steiner Archive

We have arrived at an important point in our studies—a sort of climax—hence we may expect to encounter various difficult passages in elucidating the Gospels. I may therefore be permitted at the beginning of these expositions, to preface the continuation of what was said yesterday with a short survey of the salient features thus far treated.

We know that the nature of mankind's development was essentially different in remote times from what it is today, and we know that the human being shows an increasingly different form as our retrospect reaches farther and farther back to earlier conditions. It has already been mentioned that from our own time, which we may call the Central European cultural epoch, we can look back successively to the Greco-Latin time, to the Egypto-Chaldean period, and then to the era in which the ancient Persian people was led by Zarathustra. Beyond that we arrive at the remote Indian civilization, so very different from ours; and that brings us to a period of cultural evolution that followed immediately upon a great and mighty catastrophe. This cataclysm, running its course in tempestuous events in the air and in the water element, led to the disappearance of that continent which mankind had inhabited before the Indian civilization—ancient Atlantis, situated between Europe-Africa, and America—and to the migration of its people, westward to America and on the other side to the lands of Europe, Asia, and Africa, which had gradually taken on their present configuration. This Atlantean age, especially in the early part, produced human beings who were very differently constituted in respect of their soul from present-day mankind; and what interests us primarily in human evolution is precisely what pertains to the soul, for we know that everything corporeal is a result of psychospiritual development.

What was the nature of the soul life in this ancient Atlantean age? We know that at that time human consciousness was very different from what it became later, and that in a certain respect man had an archaic clairvoyance, but that he was not yet capable of any pronounced self-consciousness, of ego-consciousness. This is achieved only by learning to distinguish oneself from outer objects, and people of that time were not quite able to do this.

Let us imagine for a moment what would happen in our time if we were unable to distinguish ourselves from our surroundings—let us consider the matter in a concise way. Nowadays we ask, Where are the confines of my being? And with a certain justification we answer, from our present-day standpoint, The confines of my human entity are where my skin divides me off from my surroundings. People imagine that they consist only of what their skin encloses, and that everything else is made up of outer objects which they perceive and from which they distinguish themselves. They believe this because they know that if some part is removed from within their skin they are no longer a complete human being, nor can be. From a certain standpoint it is quite correct to say that if you cut off a piece of a man's flesh he is no longer a whole human being.

On the other hand, we also know that we inhale air with every breath; and to the question, where is this air, the answer is, all around us—everywhere where our environment makes contact with us: that is the air we will have within us in the next moment. Now it is outside us, now in us. Cut off this air, remove it, and you can no longer exist. You are less whole than you would be if the hand within your skin were cut off. So the truth of the matter is that we are not bounded by our skin. The surrounding air is part of us, it enters and leaves us, and we have no right arbitrarily to fix the skin as our boundary.

If people would come to understand this—it would have to be arrived at theoretically, as perception provides no means of observing it—it would lead them to ponder on matters not forced upon their attention by the outer world itself. If a man were at all times able to see the air current passing into him, spreading, being transformed, and passing out again, it would never occur to him to say, This hand is more a part of me than the air I inhale. He would count the air as part of himself, and would suspect hallucinations if he fancied himself an independent being capable of existing without his environment.

No such delusion could exist for the Atlantean, for his observation clearly showed him a different state of affairs. He saw the objects in his environment not in sharp outline, but surrounded by colored auras. He did not see a plant as we see it, but more as we see the street lamps on a foggy autumn evening: everything was surrounded by a great colored aura. That was because there is spirit—spiritual beings—in and among all things of the outer world, which the dim clairvoyance still existing at that time enabled the Atlantean to perceive. As the fog fills the space between the lights, so there are spiritual beings everywhere in space. The Atlantean saw these spiritual beings just as you see the fog, hence they constituted for him a kind of vaporous aura investing all outer objects. These themselves were indistinct; but because he saw the spirit he also saw everything of a spiritual nature that streamed in and out of him. And for the same reason he saw himself as a component of his whole environment. He saw currents flowing into his body from all sides, currents you cannot see today. Air is merely the densest substance that enters us: there are far more tenuous ones. Man has lost the power of discerning spirit because he no longer has the old dim clairvoyance; but the man of Atlantis saw the spiritual currents streaming in and out, just as your finger, were it conscious, would see the blood coursing through it and would know that it must wither if it were torn off. Just as the finger would feel, if conscious, so the Atlantean felt himself to be a member of an organism. He felt the currents streaming in through his eyes and ears, and so forth; and he knew that if he were to force himself out of their reach he could not remain a human being. He felt as though poured out into the whole outer world.

The man of Atlantis saw the spiritual world, but he could not distinguish himself from it: he lacked anything like a strong ego sense—self-consciousness in its present meaning. The opportunity to develop this was provided by the fading from his view of all that had emphasized his dependence upon his environment. The cessation of that awareness enabled him to develop his self-consciousness, his egoity, and to do this was the task of post-Atlantean man. After the great Atlantean catastrophe people were organized in such a way that the spiritual world receded from their consciousness, and that they gradually learned to see the outer physical world of the senses ever more clearly and distinctly. But nothing that evolves in the world takes place all at once, but step by step; it proceeds slowly and gradually; and thus the old dim clairvoyance vanished slowly and by degrees. Even today, under given conditions, it is still found as an old heritage in certain people and in mediumistic natures. Something that had reached its climax in a certain era gradually becomes extinct. In the earliest period of postAtlantean times, ordinary people still retained a great deal of the gift of clairvoyance; and what these people saw in the spiritual world was continually supplemented, expanded, and animated by the initiates who were guided to the spiritual world by the methods described in an earlier lecture, and who thus became the messengers of what in former times had been seen to a certain extent by all men.

Better than any external historical research, legends and myths—especially those linked with the oracle sanctuaries—have preserved for us what is true of those old times. In the oracle temples specially selected people were thrown into abnormal states—a dream state, or mediumistic state, as one might say—by reducing them to a consciousness state duller and darker than the ordinary waking state. They were in a condition of diminished consciousness, where they were surrounded by outer objects which, however, they did not see. This was not clairvoyance as it had once existed, but an intermediate state, half dreamlike, half in the nature of clairvoyance. Now, if information was sought concerning certain particular circumstances in the world, or the right mode of procedure in some special matter, the oracles were consulted; for in them was to be found the dim clairvoyance as a heritage of the ancient faculty.

At the beginning of his evolution, then, man was endowed with wisdom: wisdom streamed into him. But this wisdom gradually dwindled away: and even the initiates in their abnormal states—of for they had to be led into the spiritual world by the withdrawal of however, those who were not only initiated in the old sense, but who had advanced with the times and were prophets of the future, realized that a new impulse was indispensable for humanity. An ancient heritage of wisdom had been bestowed upon mankind when it descended from divine-spiritual heights, but it became ever more obscured. In the beginning all men possessed it, then but the few who were thrown into special states of consciousness in the oracles, then only the initiates, and so forth.

The day must come—thus spoke the old initiates who knew the signs of the time—in which this ancient heritage will have dwindled to the point where it is no longer capable of leading and guiding humanity; and this would mean that man would fall a prey to uncertainty and doubt in the world. It would express itself in his willing, his acting, and his feeling. And with the gradual dwindling of wisdom men would become their own unwise leaders: their ego would wax increasingly strong, so that with the recession of wisdom every individual would seek truth in his own ego, would develop his own feelings and will—every man for himself—and men would become ever more isolated, more alienated from each other, and they would understand each other less and less. Since each wants his own thoughts—thoughts that no longer flow out of a unified wisdom—none can understand the other's thoughts; and human feelings, no longer guided by universal wisdom, must eventually come into mutual conflict, as must also human actions. All men would act, think, and feel in opposition to each other, and ultimately mankind would be split up altogether into an aggregation of quarrelling and fighting individuals.

And what was the outer, physical sign that appeared as the expression of this development? It was the transformation mankind experienced in the blood. In very ancient times, as we know, endogamy was customary: people married only within the blood-related tribe. But this custom yielded increasingly to exogamy: the blood of mutually alien tribes became mixed; and that explains the decrease, the dwindling, of the heritage deriving from a remote past.

Let us once more recall Goethe's words which we quoted yesterday:

“My father gave my build to me,
Toward life my sober bearing.
From mother comes my cheerful heart,
My joy in storytelling.”

We connected this assertion with the fact that what the etheric body comprises derives from the maternal element, as handed down from generation to generation, so that every man bears in his own etheric body the legacy of the maternal element, and in his physical body, that of the paternal element. Now, by reason of consanguinity the inheritance, perpetuating itself from etheric body to etheric body, was very potent, and from it derived the old faculty of clairvoyance. The offspring of endogamy inherited with the related blood the old capacity for wisdom in the etheric body. But as blood became more and more mixed—as a result of increasing intermarriage among tribes—the possibility of handing down the ancient wisdom diminished; for as we said yesterday, human blood gradually altered, and the mixing of different bloods obscured the ancient wisdom more and more.

In other words, the blood—bearer of inherited maternal attributes—became ever less fitted to transmit the old faculty of clairvoyance. It simply developed in such a way that people became ever less able to see into the spiritual world. Physically considered, therefore, human blood altered in a manner to render it increasingly incapable of bearing the old wisdom that once had guided man so surely, falling instead more and more into the opposite extreme, becoming the bearer of egotism—that is, of a quality that leads men, as egos, to individual isolation and mutual antagonism. And for the same reason it gradually lost its power of uniting men in love.

We are, of course, still involved in this process of deterioration taking place in the human blood because, in as far as it has its origin in an ancient epoch, it will follow its lingering course to the end of Earth evolution. Therefore an impulse was needed in humanity capable of counteracting this condition. Through consanguinity men would have been led into error and misery, as the old wise men tell us in legends and myths, Men could no longer rely on the legacies of an ancient wisdom: even the oracles, asked for information and advice, divulged only what led to savage conflicts and quarrels. The oracle had foretold, for example, that Laios and Jocasta would have a son who would kill his father and wed his mother. Nevertheless, in the face of this legacy of oracle wisdom, nothing could at that time prevent the blood from falling more and more a prey to error: Oedipus does kill his father and does wed his mother. He commits parricide and incest.

What the old sage meant was this: Once upon a time men possessed wisdom; but even had it been preserved, the development of the ego must inevitably have proceeded, and egotism would have grown so strong that blood would rage against blood. Blood is no longer fitted to lead men upwards when it is guided only by the ancient wisdom. And thus the clairvoyant initiate who gave us the original picture of the Oedipus legend wished to set up a warning for mankind, saying: That is what would happen to you if nothing came to supersede the old oracle wisdom.—And in the Judas legend there is preserved even more clearly an indication of what the old oracle wisdom would have led to. Judas' mother, too, was prophetically told that her son would kill his father and wed his mother, thereby conjuring up untold misery; and it all came to pass in spite of the foreknowledge. This means that the primeval, inherited wisdom is not capable of saving man from the abyss into which he must fall unless a new impulse reaches mankind.

If we now look more closely into the causes of all this we must ask, Why was it inevitable that the ancient wisdom should become unfitted to dominate humanity? The answer to this question can be found by examining nature carefully the origin of the old wisdom in its relation to mankind I have already indicated that in the old Atlantean age a connection existed between the physical body and the etheric body of man that differed greatly from the later relation. In regard to two of the principles of man's nature it can be said that the physical and etheric bodies are so related that they approximately coincide, especially in the region of the head; but this is only the case in our own time. Looking back to the Atlantean period we find the etheric head protruding far beyond its physical counterpart: the etheric body extended past the physical body, particularly in the head region. Now, in the Atlantean epoch human evolution proceeded in such a way that the outline of the physical and of the etheric body became more and more coincident, especially in the head: the etheric body kept withdrawing into the physical body, thereby naturally altering this member of the human being.

That, then, is the essential feature of this phase of human evolution: the etheric body of the human head withdraws more and more into the physical aspect of the head until the two come to coincide. Now, as long as the etheric body was outside the physical head it was subject to conditions quite different from the subsequent ones: it was in touch, on all sides, with currents, with other spiritual beings; and the substance of what thus streamed in and out provided the faculty of clairvoyance in Atlantean times. So the capacity for clairvoyance was due to the incomplete coincidence of the physical and etheric bodies in the head region, a condition admitting from all sides currents endowing the etheric head with clairvoyance. Then followed the time when the etheric body withdrew into the physical body. In a certain way—not completely—it tore itself away from these currents; it began to cut itself off from the currents which had provided the capacity for clairvoyantly penetrating the wisdom of the world. Conversely, when in the old initiations a man's etheric body was withdrawn, his etheric head became interpermeated once more with the surrounding currents, and clairvoyance set in again.

Now, had this contact between the etheric body and the outer world been severed at one stroke, in the middle of the Atlantean age, the old clairvoyance would have vanished far more rapidly than was actually the case. No remnants of it would have remained for the post-Atlantean time, nor would mankind of a later age have retained any recollection of it. As it occurred, however, man preserved a certain contact with the outer currents. And something else took place as well: this etheric body that had cut itself off from the currents of its environment retained, nevertheless, certain remnants of the former capacity for wisdom. Keep well in mind that at the end of the Atlantean epoch, after man had drawn his etheric body into himself, there remained in it a sort of fund, the residue of what had once come to it from without—a small saving, if I may use the term: as if a son had a father, the father is earning money, and the son draws upon him according to his needs. In the same way, man drew upon his environment for all the wisdom he needed, up to the time when his etheric body severed the connection. Keeping to our simile, let us now assume that the son loses his father, there remains for him but a certain portion of his father's money, and he earns nothing to add to it. In time he will come to the end of it and have nothing left. That is the position in which the human being found himself. He had torn himself loose from his father-wisdom, had added nothing to it through his own endeavor, and subsisted on it into the Christian era—indeed, even now he is still living on his inheritance, not on anything he has earned. He lives on his capital, so to speak. In the earliest part of post-Atlantean development a bit of the capital was still left, though without his having himself earned the wisdom: he lived on the interest, as it were, and occasionally requested an additional sum from the initiates. But ultimately the coin of ancient wisdom lost its currency; and when it was given to Oedipus it no longer had any value: this old wisdom did not save him from the most frightful transgression, nor did it save Judas.

That is what took place in the course of human evolution. How did it come about that man gradually exhausted his capital of wisdom? Because in the past he had given access to two kinds of spiritual beings: the Luciferic beings, and later, as a consequence of these, the Ahrimanic or Mephistophelean beings. These prevented him from adding, by his own labor, to the store of old wisdom, for they acted upon his being as follows: the Luciferic beings tended to corrupt his passions and feelings, while the Ahrimanic, the Mephistophelean beings were more concerned with outwardly distorting his view of the world. Had the Luciferic beings not intervened in Earth evolution, man would have developed no such interests in the physical world that drags him down beneath his true status; and if, as a result of the Luciferic influence, the Mephistophelian, the Ahrimanic, the Satanic beings had not taken a-hand, man would know, and would always have known, that underlying every object of the senses there is spirit, and he would look through the surface of the sense world upon the spirit. But Ahriman infused into human observation something like a dark smoke cloud that prevents penetration to the spiritual. Through Ahriman's agency man is enmeshed in lies, in maya, in illusion.—These are the two beings that prevent man from earning any increment to the store of ancient wisdom once bestowed upon humanity; and as a consequence, this heritage has dwindled away and gradually become wholly useless.

Nevertheless, in a certain other respect evolution held to its course. During the Atlantean time the human etheric body merged with the physical body; and it was man's misfortune, so to speak—his fate—to be forced to experience the influence of Lucifer and Ahriman in his physical body in this physical world just at a time when he was God-forsaken, as it were. The result was that the old heritage of wisdom became useless precisely by reason of the influence of the physical body, of living in the physical body. How did this happen? Formerly man did not live in the physical body: he gathered his wisdom from his father's treasury, so to speak—from the ancient fund of wisdom. His source of supplies was outside his physical body, because he himself was outside it in respect of his etheric body; and this source finally dried up. In order to augment his fund of wisdom, man would have needed a treasury in his own body. But this he did not have; and consequently, in default of an inner source of wisdom, there remained less and less of it in his etheric body every time he abandoned his physical body at death. After every death, every reincarnation, the sum of wisdom in his etheric body was less: the etheric body became ever poorer in wisdom.

But evolution advances; and just as in the Atlantean age evolution was such that the etheric body withdrew into the physical body, so future development will proceed in such a way that man will gradually emerge again from his physical body. Whereas in a former age the etheric body kept drawing into the physical—ever deeper, up to the coming of Christ—the time then arrived in which the course of evolution changed. At the moment in which Christ appeared the etheric body began to retrace its course; and already in our present time it is no longer as closely bound to the physical body as it was when Christ was present on earth. And as a result the physical body has become even denser than before. The human being, then, is moving toward a future in which his etheric body will increasingly protrude, and in time it will extend as far as it did in the Atlantean epoch.

Here we can pursue our simile a bit further. If the son, who had formerly lived on his father's fund, spends it all and earns nothing additional, his prospects will become increasingly dismal. But if this man now has a son of his own—that would be the grandson—the latter will not be in the same position as his father. The father at least inherited something and could go on spending, but there remains nothing at all for the grandson, nor does he inherit anything: for the time being he is left with nothing whatever. And in a certain way that describes the course of human evolution. When the etheric body entered the physical, bringing along a supply of divine wisdom from the treasury of the Godhead, it still provided wisdom for its physical body. But the Luciferic and Ahrimanic spirits prevented all augmentation of this wisdom in the physical body—contrived that none should be added. When now the etheric body begins to emerge again it takes nothing with it from the physical body, and the consequence is that if nothing else had intervened man would be heading for a future in which his etheric body, though belonging to him, would contain no vestige of wisdom or knowledge. And with the complete desiccation of the physical body the etheric body would be destitute as well, for nothing could be drawn from the dried-up physical body. Therefore, if the physical body is not to desiccate in that future period, the etheric body must he provided with strength, with the strength of wisdom. Before emerging from the physical body the etheric body should have been endowed with the power of wisdom. Within the physical body it must have received something it can take out with it. Then, when it emerges—provided it has acquired this wisdom—it can react on the physical body, giving it life and preventing its desiccation.

The future evolution of humanity can take one of two courses, of which one is as follows: Man develops without Christ. In this case the etheric body could bring with it nothing from the physical body, because it had received nothing from it: it emerges empty. But conversely, the etheric body cannot animate the physical body, having nothing to give: it cannot prevent the attrition, the withering, of the physical body. Man would gradually forfeit all the fruits of his physical life: they could furnish nothing out of his physical body, which he would therefore have to abandon. But the very purpose for which man descended to earth was to acquire a physical body in addition to his other principles. The germ of the physical body originated in an earlier period, but without its actual formation man would never fulfill his mission on earth. But the influences of Lucifer and Ahriman have entered the picture; and if man acquires nothing in his physical body, if his etheric body withdraws again with nothing to take with it—having even used up the old store of wisdom—then the earth's mission is doomed: the mission of the earth within the universe would fail of fulfillment. Man would carry over nothing into the future but the empty etheric skull which had been abundantly filled when he originally brought it into earth evolution.

But now let us suppose something were to occur at the right moment which would enable man, as his etheric body emerges again, to provide something for it, to animate it, to penetrate it with wisdom as of old: the etheric body would continue to emerge just the same; but now, endowed with new life, new strength, it could employ these for vitalizing the physical body. It could send power and life back into it. But the etheric body itself must first possess these: it would first have to receive this strength and life; and if it succeeds in this the fruits of man's earth life are saved. The physical body will then not simply decay, but rather, this corruptible physical body will assume the configuration of the etheric body, the incorruptible; and man's resurrection, with the harvest reaped in his physical body, is assured.

An impulse had thus to come to the earth through which the exhausted treasure of ancient wisdom might be replenished, through which the etheric body might be endowed with new life, thus enabling the physical element—otherwise destined to corruption—to put on the incorruptible and to become permeated by an etheric body capable of rendering it immortal, of rescuing it from Earth evolution. And that is what Christ brought mankind—this pervasion of the etheric body with life. The transformation of the human physical body that would otherwise be doomed to death, its preservation from corruption, its ability to wear the incorruptible—all this is connected with the Christ. Life was infused into the human etheric body by the Christ impulse—new life, after the old had been spent. And looking into the future, man must tell himself: When my etheric body will ultimately have emerged from my physical body, I should have developed in such a way that it is wholly saturated by the Christ. The Christ must live in me. In the course of my earth development I must by degrees completely permeate my etheric body with the Christ.

What I have just described to you are the deeper processes that elude outer observation. They constitute the spiritual principle underlying the physical evolution of the world.

But what outer form did all this have to take? What was it that entered the physical body through the Luciferic and Ahrimanic beings? The tendency to decay, to dissolution—in short, the tendency to die. The germ of death had entered the physical body. Had no Christ come, this death germ would have developed its full power only at the end of Earth evolution, for then the etheric body would be for all time powerless to reanimate man; and at the completion of Earth evolution, that which had come into being as human physical body would fall into decay and the earth's mission itself would end in death. Whenever we encounter death today we can discern in our present life a portent of the universal death that would occur at the end of Earth evolution. Mankind's ancient heritage dwindles but slowly and gradually, and the possibility of being born again and again, of passing from incarnation to incarnation, is due to the life fund originally given man on his way. As regards his purely external life in the successive incarnations, the possibility for life to exist would not be fully exhausted before the end of Earth evolution; but as time goes on the gradual extinction of the race would manifest itself. This would occur piece by piece, and the physical body would continually wither. Had the Christ impulse not come, man would perish member by member as Earth evolution approached its termination.—At present the Christ-Impulse is but at the beginning of its development: only by degrees will it make its way among men; and only future epochs will reveal—and continue to reveal to the very end of Earth evolution—the full significance of Christ for humanity.

But the various human activities and interests have not all been affected alike by the Christ impulse. There are today many such that have not been touched by it at all, that must await a future time. I will give you a striking example of one whole sphere of human activity which at present has not been influenced by the Christ impulse at all. Toward the end of the pre-Christian epoch—say, in the 6th or 7th Century before our era—the primeval wisdom and power were on the wane in so far as human knowledge was concerned. In connection with other phases of life that wisdom long retained a fresh, young forcefulness; but it declined most noticeably in the matter of knowledge. From the eighth, seventh, and sixth centuries B. C. there remained something that may be termed the remnant of a remnant. Were you to hark back even to the Egypto-Chaldean wisdom, not to say that of ancient Persia or India, you would find this wisdom everywhere permeated by true spiritual vision, by the fruits of primeval clairvoyance; and for those endowed to a lesser degree with this faculty the reports of the clairvoyants were available. Such a thing as science other than one based on clairvoyance never existed in the Indian and Persian epochs, nor in still later times; even during the early Greek period there was no science without a basis of clairvoyant research. But then the time approached when this fading clairvoyant research was lost to human science, and for the first time we witness the rise of a human science devoid of clairvoyance—or at least, a science from which clairvoyance was gradually cast out.

Clairvoyance vanishes, as does faith in the revelations of clairvoyants; and during the 6th or 7th Century before the appearance of Christ we see established something we can call a human science, from which the fruits of spiritual research are increasingly eliminated. And this becomes ever more the case: in Parmenides and Heraclitus, in Plato and even in Aristotle—everywhere in the writings of the old naturalists and physicians—you can find ample confirmation that what is known as science was originally permeated by the results of spiritual research. But spiritual science steadily deteriorated and decreased. In connection with our psychic capacity, our feeling and willing, it still endures; but as regards our thinking it is vanishing.

Thus with respect to human thinking, to thinking in terms of science, the influence of the etheric on the physical body had already begun to wane when Christ appeared. Everything of that sort comes about gradually, step by step. Christ came and gave the impulse; but naturally not everyone accepted it at once, and particularly was it rejected in certain spheres of activity. In others it was received, but in the field of science it was positively spurned. Examine for yourselves the science that prevailed in the time of the Roman empire. Look it up in Celsus, where you can read all sorts of rubbish about Christ. This Celsus was a great scholar, but he understood nothing whatever about human thinking as affected by the Christ impulse. He reports:

“There is said to have lived at one time in Palestine a couple known as Joseph and Mary, with whom the sect of Christians originated. But what is told about them is all superstition. The truth is that the wife of this Joseph was once unfaithful to her husband with a Roman captain named Panthera; but Joseph did not know the identity of the child's father.”

That was one of the most popular accounts of the time; and if you follow our contemporary literature you will realize that certain people of the present have not advanced beyond the standard of Celsus. Certainly there are fields in which the Christ-Impulse can take root but slowly, but among those now under discussion it has to this day found no foothold at all. There is one part of man we see withering: it is in the human brain; but when it shall have been influenced by the Christ-Impulse it will revive science in a very different form. Strange as that may sound in this age of scientific fanaticism, it is nevertheless true. That part of the brain assigned to scientific thinking is moving toward a slow death. This illustrates the gradual disappearance of the ancient heritage from scientific thinking. Aristotle still possessed a relatively large store of it, but we see science gradually being drained of it; and science, by reason of the accumulation of external data, will become God-forsaken in respect of its thinking, having nothing left of the old fund. And we see further how it is possible that, no matter how powerfully we experience the Christ, we can no longer establish any contact between the Christ-Impulse and what mankind has achieved in the way of science.

We have tangible evidence of this. Suppose that a man of the 13th Century had been profoundly affected by the Christ-Impulse and had said: We have the Christ-Impulse; like a flood of mighty new revelations it streams to us from the Gospel, and we can permeate ourselves with it.—And suppose further that this man had made it his mission to create a connecting link between science and Christianity: even as early as the 13th Century he would have found nothing in the current science that could have been used for the purpose. He would have had to hark back to Aristotle. Only by collaborating with Aristotle, not with 13th-Century science, would he have been able to interpret Christianity. Science simply became increasingly incapable of making any contact with the Christ principle; hence the 13th-Century scholars had to revert to Aristotle, who still possessed something of the old legacy of wisdom and could thus provide concepts capable of correlating science and Christianity.

But as science grew richer in data and observations it became ever poorer in ideas, until finally the time came when all concepts emanating from the old wisdom disappeared from it. Even the greatest men are, of course, children of their era as far as their scientific activity is concerned. Galileo, for example, could not think from an absolute background, but only as his age thought; and his greatness consists precisely in his having established God-forsaken thinking as such—pure mechanistical thinking. An important revulsion in thought set in with Galileo: the most commonplace phenomena treated by modern physics had quite a different explanation after Galileo's day from what they had previously. Say, someone throws a stone. Today we are told that the stone retains its motion until the latter is counteracted by the influence of another force, the force of inertia. Before Galileo's time a different opinion was held: people were convinced that if the stone was to keep moving it would have to be propelled—something active must be behind it. Galileo taught people to think in an entirely new way, but in a way implying that the world is a mechanism; and the ideal striven for today is a mechanical, mechanistic explanation of the world with the complete elimination of all spirit. And the reason for this is that those portions of the human brain, of the thought apparatus, which constitute the organ of scientific thinking, are already so shrivelled as to be no longer able to infuse new life into concepts, with the result that the latter become more and more poverty-stricken.

One could easily show that science, for all the isolated facts it keeps accumulating, has not enriched the life of mankind by a single concept. Note well that observations are not concepts! Do not imagine that such things as Darwinism and the like have provided humanity with concepts. That is something that others have done—not the scientists, but men who tapped quite different sources. Goethe was such a man: he enriched man's fund of ideas from altogether different sources; and consequently the scientists consider him a dilettante.

The fact is that science has not grown richer in ideas. Far more alive, loftier, grander are those of antiquity. The Darwinian concepts are like squeezed-out lemons: Darwinism merely collected the results of observation and then linked them with poverty-stricken concepts. This trend in science points clearly to the process of gradual death. In the human brain there is a part that is withering, and this is the part that in our time functions in scientific thinking. The reason for this is that the portion of the human etheric body which should animate this shrivelling brain has as yet not grasped the Christ-Impulse. No life will flow into science until the Christ impulse enters the portion of the human brain that is intended to serve science. That is a fact based on the great cosmic laws. If science continues in this way it will become poorer and poorer in concepts, and gradually these will vanish. And increasingly numerous will be the scientists who keep lining up their data, and who will be frightened out of their wits when someone begins to think. Nowadays it is a sore trial for a professor to discover a bit of thinking in a doctor's dissertation submitted to him by some candidate.

But we now have an anthroposophy, and this anthroposophy will increasingly clarify the Christ-Impulse for mankind, thereby imbuing the etheric body with ever more life—with such a wealth of it, in fact, that the etheric body will be able to restore flexibility to that rigid portion of the brain which is responsible for the present trend of scientific thinking. That is an illustration of the manner in which the Christ-Impulse, having in time laid hold on mankind, will reanimate the dying members of the body. The future of the race would see the withering of more and more members; but the flowing in of the Christ-Impulse will increase proportionately with the dwindling of each part; and by the end of the Earth evolution all the parts that would otherwise have perished will be revivified by the Christ-Impulse, which will have saturated the whole etheric body: the human etheric body will have become one with the Christ-Impulse.

The first impetus for this gradual revitalization of mankind, for the resurrection of humanity, was given at a particular moment during a scene most beautifully described in the Gospel of St. John. Think of the Christ as coming into the world a wholly universal Being, and commencing His great work by means of an etheric body completely saturated with His spirit—for the transformation brought about in the etheric body of Jesus of Nazareth enabled it to animate even the physical body. At the moment in which the etheric body of Jesus of Nazareth, in Whom the Christ now dwelt, became completely a life giver for the physical body, the etheric body of Christ is seen transfigured. And the writer of the John Gospel describes this moment:

Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.

The people therefore, that stood by, and heard it, said that it thundered.

What is said is that those who stood by heard thunder; but nowhere does it say that anyone who had not been duly prepared had heard it.

Others said, An angel spake to him.

Jesus answered and said, This voice came not because of me, but for your sakes.

Why? That what had taken place might be understood by all who were near. And Christ clarifies the event:

Now is the judgment of this world: now shall the prince of this world be cast out.

In that moment Lucifer-Ahriman was cast out of the physical body of Christ. There stands the great example which in the future must be realized by all mankind: through the Christ-Impulse the obstacles placed by Lucifer-Ahriman must be cast out of the physical body; and man's earth body must be so vitalized by the Christ-Impulse that the fruits of the earth's mission may be carried over into the time that is to follow this earth epoch.

Today we want to look at the question of the origin and meaning of human suffering. Why are there suffering, evil and pain in the world? That was the fundamental question for Gautama Buddha. This question is also important for every human being. Man has to deal with suffering and pain over and over again. Where do they come from, what do they mean? The answer we can give will not satisfy everyone in every moment. The answer is to be sought at great heights. I can give one thing as an assurance: for the more highly developed person, the answer to the question of the origin of pain and suffering is unsatisfactory. The chela gains insight into it. Pain and suffering pass the chela by like events that no longer concern him much. Even if we could see a larger world context than that which represents the world soul and its context, we still could not yet give an explanation of suffering. To some, my words today will sound strange, and yet they will be clear about what suffering is.

Do not believe that pain and suffering are to be found in the same degree throughout the world as in our stages of development. Nor do you believe that they have always been there. Only when man entered into our physical development, that is, since the third human race, has physical pain come into existence in the modern sense. Before the physical body was present, there was no physical pain. Pain is nothing more than a disharmony in the natural order. These disharmonies are necessary, however. Nature consists of a sum of special beings. Nature must allow a being to express itself in such a way that it may possibly harm another being.

If man did not also have an astral body and what we call the “desiring soul,” then man would never be able to perceive physical pain. If he only consisted of the “mental body” and the physical body, he could cut off a finger and then he would be able to look at it like at a glass of water standing next to him. But with the astral body switched on, the disharmony becomes pain. Only in the connection between the astral body and the physical body is the origin of pain to be sought. If we did not have an astral body, we would have no sense of the world. Our eye would not see the color red; our eye would be only a physical apparatus if the astral body were not present. The eye is therefore not a photographic plate. If a photographic plate could be permeated with astral matter, it would also feel the image as we do.

The effect of light at a certain intensity is pleasant. If the effect of light is too strong, it becomes painful. Every natural gift is accompanied by its opposite. But why do some people suffer particular pain? Pain is something that individuals suffer. But does the human being have the right to regard what they suffer as their own personal suffering? We have to look at the big picture in which the human being is placed. On the contrary, we must also ask: Why is the pain dumped on us? We can ask: Who causes pain to be inflicted on us? Materialism has no answer to this. The question cannot be answered even if soul and body have nothing to do with each other. If we think that the human condition does not go beyond birth and death, then we could ask: Why does one person suffer so much and why does another have so little suffering? I am not just talking about the concepts of 'karma' and 'reincarnation'. Does it not seem unjust that we do not know why we suffer? People cannot always relate the pain to past sins or see them as consequences.

If we want to find answers to these questions, then we have to take the theosophical point of view. Theosophy offers us the opportunity and shows us the way to overcome and free ourselves from suffering. It gives us the means to improve our lives. Theosophy therefore not only has an effect on the present and the past, but also has an effect on the future.

In ancient Atlantis and Lemuria, there were beings who did not suffer as we suffer on today's Earth. Suffering was also treated and healed differently back then. Even physical ailments were cured in a completely different way than they are today. We usually have very wrong ideas about earlier times. This is often not correct even for the most important and striking things. This does not only apply to times long past.

That is why hardly any doctor today can understand Paracelsus. Paracelsus healed in a completely different way than is done today. He did not heal with physical means, as is done today for the most part. Paracelsus was a soul doctor. He knew how to seek out the evil in the soul of man. Today's materialistic direction almost does not understand at all when one speaks in this way. The reason for this is that we descend with our astral body [...] into the physical nature. This is related to the answer to the question: Why are physical pains so severe? You just can't get the astral body out of the physical body. The astral body is the seat of evil. The pain can be reduced to a minimum if you know how to work on the soul of the person. The sensation of the sick person is then taken out of the sick limb. You leave the physical to the physical.

The true physician alleviates the pain in the soul. Then the soul can overcome the physical pain and heal it. We live in our age. This age has sunk the lowest into the physical. The example of the house that we used will make this clear to us. The closer we are connected to the house, the more detrimental are the damages of the house for the inhabitant.

So it can also happen that the human soul has to move into a body for which the inhabitant is not responsible, and for which the balance can only be achieved in a larger circle.

Theosophy can only ever hint at ways and means by which we can overcome this age again. Theosophy has a much greater task than some people imagine. Theosophy has the task of reawakening the language of the soul. In this respect, too, Theosophy has something to offer: the physician is once again able to heal from the soul. A martyr can walk to the stake with a smile on his lips. His smile is completely sincere and true, because he has detached himself from his physical body with his astral body. Giordano Bruno only suffered from not being able to take the works he was supposed to accomplish further.

Suffering that is not personally caused can also affect us. The present human being is far from understanding these things because he is unable to develop spiritual life. Those people who believe in re-embodiment and karma do not suffer so much from the same wounds as the modern human being. They have withdrawn their spirit.

Because an ancestor once contracted a disease, it was also inherited by his descendants. But even inheritance was never as prevalent as it is in our present age. Inherited diseases were not present in the same way, and especially not among spiritually developed tribes. Look at history. It takes the whole materialistic spirit of our time. Not because there were no newspapers in the past, not because we didn't hear anything, but because hereditary diseases didn't exist in the past.

The soul depends on what kind of spiritual stimulation it receives. The soul must absorb the spiritual environment within itself. Imagine a healthy animal being placed in an area where the air is polluted. It will become ill. In healthy, free air, where it can breathe, it will not only be able to live alone, but it will also be able to strengthen and invigorate the body.

What the external environment is for the animal, the spiritual environment is for us. In an age when there was still faith in the spirit, the spirit became stronger. In a spirit air that is materialistic, the soul can no longer develop the flight. Then the soul gasps under the burden of physical circumstances. A soul in our age is quite powerless against the physical composition of the body. A soul that lives only in the physical is subject to suffering. A soul that lives only in the spirit overcomes suffering.

But we also have a retroactive effect on the pain that has already been suffered. If you refrain from having a soothing effect on the future, then you also refrain from having a soothing effect on the past.

Theosophy must develop spiritual life again. The only reason why humanity suffers so much today is because the spiritual life within it has almost died. Perhaps someone else is personally to blame for what he has to suffer. But if we develop spiritual life again, we will overcome all this again.

Why do we suffer not only in the passive sense, but also in the active sense? If you work with the active sense, you promote the development of humanity and help in the redemption of pain and suffering. Theosophy does not give idle answers, but active answers, that is, to participate in the events of existence.

Dr. Steiner: Today I want you to summarize all your experiences of the last ten days and then we will discuss what is necessary.

Stockmeyer (the school administrator) reports: We began instruction on September 16, and Mr. Molt gave a short speech to the students. We had to somewhat change the class schedule we had discussed because the Lutheran and Catholic religion teachers were not available at the times we had set. We also had to combine some classes. In addition, we needed to include a short recess of five minutes in the period from 8-10 a.m.

Dr. Steiner: Of course, we can do that, but what happens during that period must remain the free decision of the teacher.

A teacher: During the language classes in the upper grades, it became apparent that some children had absolutely no knowledge of foreign languages. For that reason, at least for now, we must give three hours of English and three hours of French instead of the 1½ hours of each that we had planned. We also had to create a beginners’ class as well as one for more advanced students.

Dr. Steiner: What are you teaching in the eighth grade?

A teacher: The computation of interest. I plan to go on to the computation of discounts and exchanges.

Dr. Steiner: The two seventh- and eighth-grade teachers must remain in constant contact so that when one teacher leaves the class, he brings things to a kind of conclusion. When he returns, he then leads the class through a repetition. In the past few days, have you been able to determine how much the students already know?

A teacher: I was able to make an approximation.

Dr. Steiner: With your small class that certainly would have been possible, but hardly for the other teachers. Certainly, we can try to make it possible for you to change classes an average of once a week, but we must be careful that the exchange takes place only when you finish a topic.

A teacher: The seventh grade knows very little history.

Dr. Steiner: You will probably need to begin something like history from the very beginning in each class, since none of the students will have a proper knowledge of history. The children have probably learned what is common knowledge, but, as I have mentioned in the past, it is unlikely that any of them have a genuine understanding of history. Therefore, you must begin from the beginning in each class.

A teacher: Many parents have been unable to decide whether they should send their children to the independent religious instruction or the Lutheran or Catholic. Many of them wrote both in the questionnaire, since they want their children confirmed for family reasons.

Dr. Steiner: Here we must be firm. It’s either the one or the other. We will need to speak about this question more at a later time. A teacher: An economic question has arisen: Should those students who are paying tuition also purchase their own books? The factory takes care of all of these things for its children, but it could happen that children sit next to one another and one has a book he or she must return and the other a book he or she can keep. This would emphasize class differences.

Dr. Steiner: Clearly we can’t do things in that way, that some children buy their books and then keep them. The only thing we can do is raise the tuition by the amount of the cost of books and supplies, but, in general, we should keep things as they are with the other children. Therefore, all children should return their books.

A teacher: Should we extend that to such things as notebooks? That is common practice here in Stuttgart. Also, how should we handle the question of atlases and compasses?

Dr. Steiner: Of course, the best thing would be to purchase a supply of notebooks and such for each class. The children would then need to go to the teacher when they fill one notebook in order to obtain a new one. We could thus keep track of the fact that one child uses more notebooks than others. We should therefore see that there is a supply of notebooks and that the teacher gives them to the children as needed.

For compasses and other such items, problems arise if we simply allow the children to decide what to buy. Those children with more money will, of course, buy better things, and that is a real calamity. It might be a good idea if all such tools, including things for handwork, belong to the school and the children only use them.

As for atlases, I would suggest the following. We should start a fund for such things and handle the atlases used during the year in much the same way as the other supplies. However, each child should receive an atlas upon graduation. It would certainly be very nice if the children received something at graduation. Perhaps we could even do these things as awards for good work. A larger more beautiful book for those who have done well, something smaller for those who have done less, and for those who were lazy, perhaps only a map. That is certainly something we could do; however, we shouldn’t let it get out of hand.

A teacher: How should we handle the question of books for religious instruction? Until now, instructional materials were provided, but according to the new Constitution, that will probably no longer be so. We thought the children would purchase those books themselves and would pay the ministers directly for their teaching.

Dr. Steiner: I have nothing against doing it that way. However, I think that we should investigate how other schools are handling that, so that everything can move smoothly, at least this year. In the future, we must find our own way of working, but at least for this year, we should do it like the other schools. We need to act in accordance with the public schools. If they do not require the purchase of religion books and separate payment for instruction, we must wait until they do. It would certainly be helpful if we could say we are doing what the public schools are doing.

A teacher: Should we use the secondary schools as our model? Dr. Steiner: No, we should pay more attention to the elementary schools.

A teacher: Nothing is settled there yet.

Dr. Steiner: True. However, I would do what is common in the elementary schools, since the socialist government will not change much at first, but will just leave everything the way it has been. The government will make laws, but allow everything to stay the same.

A teacher: It seems advisable to keep track of what we teach in each class. But, of course, we should not do it the normal way. We should make the entries so that each teacher can orient him- or herself with the work of the other teachers.

Dr. Steiner: Yes, but if we do that in an orderly manner, we will need time, and that will leave time for the children to simply play around. When you are with the children as a teacher, you should not be doing anything else. What I mean is that you are not really in the classroom if you are doing something not directly connected with the children. When you enter the classroom, you should be with the children until you leave, and you should not give the children any opportunity to chatter or misbehave by not being present, for instance, by making entries in a record book or such things.

It would be much better to take care of these things among ourselves. Of course, I am assuming that the class teachers do not get into arguments about that, but respect one another and discuss the subject. If a teacher works with one class, then that teacher will also discuss matters with the others who teach that class. Each teacher will make his or her entries outside of the instructional period. Nothing, absolutely nothing that does not directly interact with the children can occur during class time.

A teacher: Perhaps we could do that during the recesses. Dr. Steiner: Why do we actually need to enter things? First, we must enter them, then someone else must read them. That is time lost for interacting with the students.

A teacher: Shouldn’t we also record when a student is absent?

Dr. Steiner: No, that is actually something we also do not need.

A teacher: If a child is absent for a longer time, we will have to inquire as to what the problem is.

Dr. Steiner: In the context of our not very large classes, we can do that orally with the children. We can ask who is absent and simply take note of it in our journals. That is something that we can do. We will enter that into the children’s reports, namely, how many times a child was absent, but we certainly do not need a class journal for that.

A teacher: I had to stop the children from climbing the chestnut trees, but we want to have as few rules as possible.

Dr. Steiner: Well, we certainly need to be clear that we do not have a bunch of angels at this school, but that should not stop us from pursuing our ideas and ideals. Such things should not lead us to think that we cannot reach what we have set as our goals. We must always be clear that we are pursuing the intentions set forth in the seminar. Of course, how much we cannot achieve is another question that we must particularly address from time to time. Today, we have only just begun, and all we can do is take note of how strongly social climbing has broken out.

However, there is something else that I would ask you to be aware of. That is, that we, as the faculty—what others do with the children is a separate thing—do not attempt to bring out into the public things that really concern only our school. I have been back only a few hours, and I have heard so much gossip about who got a slap and so forth. All of that gossip is going beyond all bounds, and I really found it very disturbing. We do not really need to concern ourselves when things seep out the cracks. We certainly have thick enough skins for that. But on the other hand, we clearly do not need to help it along. We should be quiet about how we handle things in the school, that is, we should maintain a kind of school confidentiality. We should not speak to people outside the school, except for the parents who come to us with questions, and in that case, only about their children, so that gossip has no opportunity to arise. There are people who like to talk about such things because of their own desire for sensationalism. However, it poisons our entire undertaking for things to become mere gossip. This is something that is particularly true here in Stuttgart since there is so much gossip within anthroposophical circles. That gossip causes great harm, and I encounter it in the most disgusting forms. Those of us on the faculty should in no way support it.

A teacher: In some cases, we may need to put less capable children back a grade. Or should we recommend tutoring for these children? Dr. Steiner: Putting children back a grade is difficult in the lower grades. However, it is easier in the upper grades. If it is at all possible, we should not put children back at all in the first two grades.

Specific cases are discussed.

Dr. Steiner: We should actually never recommend tutoring. We can recommend tutoring only when the parents approach us when they have heard of bad results. As teachers, we will not offer tutoring. That is something we do not do. It would be better to place a child in a lower grade.

Dr. Steiner: You should place these children at the front of the class, close to the teacher, without concern for their temperaments, so that the teacher can keep an eye on them. You can keep disruptive children under control only if you put them in a corner, or right up at the front, or way in the back of the class, so that they have few neighboring children, that is, no one in front or behind them.

A teacher: Sometimes children do not see well. I know of some children who are falling behind only because they are farsighted and no one has taken that into account.

Dr. Steiner: An attentive teacher will observe organic problems in children such as short-sightedness or deafness. It is difficult to have a medical examination for everything. Such examinations should occur only when the teachers recommend them.

When conventional school physicians perform the examinations, we easily come into problems of understanding. For now we want to avoid the visits of a school physician, since Dr. Noll is not presently here. It would be different if he were. Physicians unknown to the school would only cause us difficulties. The physician should, of course, act as an advisor to the teacher, and the teacher should be able to turn to the physician with trust when he or she notices something with the children.

With children who have learning difficulties, it often happens that suddenly something changes in them, and they show quite sudden improvement. I will visit the school tomorrow morning and will look at some of the children then, particularly those who are having difficulty.

A teacher: My fifth-grade class is very large, and the children are quite different from one another. It is very difficult to teach them all together and particularly difficult to keep them quiet.

Dr. Steiner: With a class as large as that, you must gradually attempt to treat the class as a choir and not allow anyone to be unoccupied. Thus, try to teach the class as a whole. That is why we did that whole long thing with the temperaments.

That children are more or less gifted often results from purely physical differences. Children often express only what they have within themselves, and it would be unjust not to allow the children who are at the proper age for that class (ten to eleven years old) to come along. There will always be some who are weak in one subject or another. That problem often stops suddenly. Children drag such problems along through childhood until a certain grade, and when the light goes on, they suddenly shed the problem. For that reason, we cannot simply leave children behind. We must certainly overcome particularly the difficulties with gifted and slow children.

Of course, if we become convinced that they have not achieved the goal of the previous grade, we must put them back. However, I certainly want you to take note that we should not treat such children as slow learners. If you have children who did not really achieve the goals set for the previous grade, then you need to put them back. However, you must do that very soon.

You can never see from one subject whether the child has reached the teaching goals or not. You may never judge the children according to one subject alone. Putting children back a grade must occur within the first quarter of the school year. The teachers must, of course, have seen the students’ earlier school reports. However, I would ask you to recognize that we may not return to the common teaching schedule simply in order to judge a student more quickly. We should always complete a block, even though it may take somewhat longer, before a judgment is possible.

In deciding to put a child back, we should always examine each individual case carefully. We dare not do something rash. We should certainly not do anything of that nature unthinkingly, but only after a thorough examination and, then, do only what we can justify.

Concerning the question of putting back a child who did not accomplish the goals of the previous school, I should also add that you should, of course, speak with the parents. The parents need to be in agreement. Naturally, you may not tell the parents that their child is stupid. You will need to be able to show them that their child did not achieve what he or she needed at the previous school, in spite of what the school report says. You must be able to prove that. You must show that it was a defect of the previous school, and not of the child.

A teacher: Can we also put children ahead a class? In the seventh grade I have two children who apparently would fit well in the eighth grade.

Dr. Steiner: I would look at their report cards. If you think it is responsible to do so, you can certainly do it. I have nothing against putting children ahead a grade. That can even have a positive effect upon the class into which the children come.

A teacher: That would certainly not be desirable in the seventh grade. Now we can educate them for two years, but if we put them ahead a grade, for only one.

Dr. Steiner: Just because we put the children ahead does not mean that we cannot educate them for two years. We will simply not graduate them, but instead keep them here and allow them to do the eighth grade again. When children reach the age of graduation in the seventh grade, the parents simply take them away. However, the education here is not as pedantic, so each year there is a considerable difference. Next year, we will have just as many bright children as this year, so it would actually be quite good if we were to have children who are in the last grade now, in next year’s last grade, also.

It is certainly clear that this first year will be difficult, especially for the faculty. That certainly weighs upon my soul. Everything depends upon the faculty. Whether we can realize our ideals depends upon you. It is really important that we learn.

A teacher: In the sixth grade I have a very untalented child. He does not disturb my teaching, and I have even seen that his presence in the class is advantageous for the other children. I would like to try to keep the him in the class.

Dr. Steiner: If the child does not disturb the others, and if you believe you can achieve something with him, then I certainly think you should keep him in your class. There is always a disturbance when we move children around, so it is better to keep them where they are. We can even make use of certain differences, as we discussed in detail.

A teacher: In the eighth grade, I have a boy who is melancholic and somewhat behind. I would like to put him in the seventh grade.

Dr. Steiner: You need to do that by working with the child so that he wants to be put back. You should speak with him so that you direct his will in that direction and he asks for it himself. Don’t simply put him back abruptly.

A teacher: There are large differences in the children in seventh grade.

Dr. Steiner: In the seventh and eighth grades, it will be very good if you can keep the children from losing their feeling for authority. That is what they need most. You can best achieve that by going into things with the children very cautiously, but under no circumstances giving in. Thus, you should not appear pedantic to the children, you should not appear as one who presents your own pet ideas. You must appear to give in to the children, but in reality don’t do that under any circumstance. The way you treat the children is particularly important in the seventh and eighth grades. You may never give in for even one minute, for the children can then go out and laugh at you. The children should, in a sense, be jealous (if I may use that expression, but I don’t mean that in the normal sense of jealousy), so that they defend their teacher and are happy they have that teacher. You can cultivate that even in the rowdiest children. You can slowly develop the children’s desire to defend their teacher simply because he or she is their teacher.

A teacher: Is it correct that we should refrain from presenting the written language in the foreign language classes, even when the children can already write, so that they first become accustomed to the pronunciation?

Dr. Steiner: In foreign languages, you should certainly put off writing as long as possible. That is quite important.

A teacher: We have only just begun and the children are already losing their desire for spoken exercises. Can we enliven our teaching through stories in the mother tongue [German]?

Dr. Steiner: That would certainly be good. However, if you need to use something from the mother tongue, then you certainly need to try to connect it to something in the foreign language, to bring the foreign language into it in some way. You can create material for teaching when you do something like that. That would be the proper thing to do. You could also bring short poems or songs in the foreign language, and little stories. In the language classes we need to pay less attention to the grades as such, but rather group the children more according to their ability.

A teacher: I think that an hour and a half of music and an hour and a half of eurythmy per week is too little.

Dr. Steiner: That is really a question of available space. Later, we will be able to do what is needed.

A teacher: The children in my sixth-grade class need to sing more, but I cannot sing with them because I am so unmusical. Could I select some of the more musical children to sing a song?

Dr. Steiner: That’s just what we should do. You can do that most easily if you give the children something they can handle independently. You certainly do not need to be very musical in order to allow children to sing. The children could learn the songs during singing class and then practice them by singing at the beginning or end of the period.

A teacher: I let the children sing, but they are quite awkward. I would like to gather the more musically gifted children into a special singing class where they can do more difficult things.

Dr. Steiner: It would certainly not violate the Constitution if we eventually formed choirs out of the four upper classes and the four lower classes, perhaps as Sunday choirs. Through something like that, we can bring the children together more than through other things. However, we should not promote any false ambitions. We want to keep that out of our teaching. Ambition may be connected only with the subject, not with the person. Taking the four upper classes together and the four lower classes would be good because the children’s voices are somewhat different. Otherwise, this is not a question of the classes themselves. When you teach them, you must treat them as one class. In teaching music, we must also strictly adhere to what we already know about the periods of life. We must strictly take into consideration the inner structure of the period that begins about age nine, and the one that begins at about age twelve. However, for the choirs we could eventually use for Sunday services, we can certainly combine the four younger classes and the four older classes.

A teacher: We have seen that eurythmy is moving forward only very slowly.

Dr. Steiner: At first, you should strongly connect everything with music. You should take care to develop the very first exercises out of music. Of course, you should not neglect the other part, either, particularly in the higher grades.

We now need to speak a little bit about the independent religious instruction. You need to tell the children that if they want the independent religious instruction, they must choose it. Thus, the independent religious instruction will simply be a third class alongside the other two. In any case, we may not have any unclear mixing of things. Those who are to have the independent religious instruction can certainly be put together according to grades, for instance, the lower four and the upper four grades. Any one of us could give that instruction. How many children want that instruction?

A teacher: Up to now, there are sixty, fifty-six of whom are children of anthroposophists. The numbers will certainly change since many people wanted to have both.

Dr. Steiner: We will not mix things together. We are not advocating that instruction, but only attempting to meet the desires. My advice would be for the child to take instruction in the family religion. We can leave those children who are not taking any religious instruction alone, but we can certainly inquire as to why they should not have any. We should attempt to determine that in each case. In doing so, we may be able to bring one or another to take instruction in the family religion or possibly to come to the anthroposophic instruction. We should certainly do something there, since we do not want to just allow children to grow up without any religious instruction at all.

A teacher: Should the class teacher give the independent religious instruction?

Dr. Steiner: Certainly, one of us can take it over, but it does not need to be the children’s own class teacher. We would not want someone unknown to us to do it. We should remain within the circle of our faculty.

With sixty children altogether, we would have approximately thirty children in each group if we take the four upper and four lower classes together. I will give you a lesson plan later. We need to do this instruction very carefully.

In the younger group, we must omit everything related to reincarnation and karma. We can deal with that only in the second group, but there we must address it. From ten years of age on, we should go through those things. It is particularly important in this instruction that we pay attention to the student’s own activity from the very beginning. We should not just speak of reincarnation and karma theoretically, but practically.

As the children approach age seven, they undergo a kind of retrospection of all the events that took place before their birth. They often tell of the most curious things, things that are quite pictorial, about that earlier state. For example, and this is something that is not unusual but rather is typical, the children come and say, “I came into the world through a funnel that expanded.” They describe how they came into the world. You can allow them to describe these things as you work with them and take care of them so that they can bring them into consciousness. That is very good, but we must avoid convincing the children of things. We need to bring out only what they say themselves, and we should do that. That is part of the instruction.

In the sense of yesterday’s public lecture, we can also enliven this instruction. It would certainly be very beautiful if we did not turn this into a school for a particular viewpoint, if we took the pure understanding of the human being as a basis and through it, enlivened our pedagogy at every moment. My essay that will appear in the next “Waldorf News” goes just in that direction. It is called “The Pedagogical Basis of the Waldorf School.” What I have written is, in general, a summary for the public of everything we learned in the seminar. I ask that you consider it an ideal.

For each group, an hour and a half of religious instruction per week, that is, two three-quarter hour classes, is sufficient. It would be particularly nice if we could do that on Sundays, but it is hardly possible. We could also make the children familiar with the weekly verses in this instruction.

A teacher: Aren’t they too difficult?

Dr. Steiner: We must never see anything as too difficult for children. Their importance lies not in understanding the thoughts, but in how the thoughts follow one another. I would certainly like to know what could be more difficult for children than the Lord’s Prayer. People only think it is easier than the verses in the Calendar of the Soul. Then there’s the Apostles’ Creed! The reason people are so against the Apostles’ Creed is only because no one really understands it, otherwise they would not oppose it. It contains only things that are obvious, but human beings are not so far developed before age twenty-seven that they can understand it, and afterward, they no longer learn anything from life. The discussions about the creed are childish. It contains nothing that people could not decide for themselves. You can take up the weekly verses with the children before class.

A teacher: Wouldn’t it be good if we had the children do a morning prayer?

Dr. Steiner: That is something we could do. I have already looked into it, and will have something to say about it tomorrow. We also need to speak about a prayer. I ask only one thing of you. You see, in such things everything depends upon the external appearances. Never call a verse a prayer, call it an opening verse before school. Avoid allowing anyone to hear you, as a faculty member, using the word “prayer.” In doing that, you will have overcome a good part of the prejudice that this is an anthroposophical thing. Most of our sins we bring about through words. People do not stop using words that damage us. You would not believe everything I had to endure to stop people from calling Towards Social Renewal, a pamphlet. It absolutely is a book, it only looks like a pamphlet. It is a book! I simply can’t get people to say, “the book.” They say, “the pamphlet,” and that has a certain meaning. The word is not unnecessary. Those are the things that are really important. Anthroposophists are, however, precisely the people who least allow themselves to be contained. You simply can’t get through to them. Other people simply believe in authority. That is what I meant when I said that the anthroposophists are obstinate, and you can’t get through to them, even when it is justified!

A teacher: My fifth-grade class is noisy and uncontrolled, particularly during the foreign language period. They think French sentences are jokes.

Dr. Steiner: The proper thing to do would be to look at the joke and learn from it. You should always take jokes into account, but with humor. However, the children must behave. They must be quiet at your command. You must be able to get them quiet with a look. You must seek to maintain contact from the beginning to the end of the period. Even though it is tiring, you must maintain the contact between the teacher and the student under all circumstances. We gain nothing through external discipline. All you can do is accept the problem and then work from that.

Your greatest difficulty is your thin voice. You need to train your voice a little and learn to speak in a lower tone and not squeal and shriek. It would be a shame if you were not to train your voice so that some bass also came into it. You need some deeper tones.

A teacher: Who should teach Latin?

Dr. Steiner: That is a question for the faculty. For the time, I would suggest that Pastor Geyer and Dr. Stein teach Latin. It is too much for one person.

A teacher: How should we begin history?

Dr. Steiner: In almost every class, you will need to begin history from the beginning. You should limit yourself to teaching only what is necessary. If, for example, in the eighth grade, you find it necessary to begin from the very beginning, then attempt to create a picture of the entire human development with only a few, short examples. In the eighth grade, you would need to go through the entire history of the world as we understand it.

That is also true for physics. In natural history, it is very much easier to allow the children to use what they have already learned and enliven it. This is one of those subjects affected by the deficiencies we discussed. These subjects are introduced after the age of twelve when the capacity for judgment begins. In the subjects just described, we can use much of what the children have learned, even if it is a nuisance.

A teacher: In Greek history, we could emphasize cultural history and the sagas and leave out the political portion, for instance, the Persian Wars.

Dr. Steiner: You can handle the Persian Wars by including them within the cultural history. In general, you can handle wars as a part of cultural history for the older periods, though they have become steadily more unpleasant. You can consider the Persian Wars a symptom of cultural history.

A teacher: What occurred nationally is less important?

Dr. Steiner: No, for example, the way money arose.

A teacher: Can we study the Constitution briefly?

Dr. Steiner: Yes, but you will need to explain the spirit of the Lycurgian Constitution, for example, and also the difference between the Athenians and the Spartans.

A teacher: Standard textbooks present Roman constitutionalism.

Dr. Steiner: Textbooks treat that in detail, but often incorrectly. The Romans did not have a constitution, but they knew not only the Twelve Laws by heart, but also a large number of books of law. The children will get an incorrect picture if you do not describe the Romans as a people of law who were aware of themselves as such. That is something textbooks present in a boring way, but we must awaken in the children the picture that in Rome all Romans were experts in law and could count the laws on their fingers. The Twelve Laws were taught at that time like multiplication is now.

A teacher: We would like to meet every week to discuss pedagogical questions so that what each of us achieves, the others can take advantage of.

Dr. Steiner: That would be very good and is something that I would joyfully greet, only you need to hold your meeting in a republican form.

A teacher: How far may we go with disciplining the children?

Dr. Steiner: That is something that is, of course, very individual. It would certainly be best if you had little need to discipline the children. You can avoid discipline. Under certain circumstances it may be necessary to spank a child, but you can certainly attempt to achieve the ideal of avoiding that. You should have the perspective that as the teacher, you are in control, not the child. In spite of that, I have to admit that there are rowdies, but also that punishment will not improve misbehavior. That will become better only when you slowly create a different tone in the classroom. The children who misbehave will slowly change if the tone in the classroom is good. In any event, you should try not to go too far with punishment.

A teacher: To alleviate the lack of educational material, would it be possible to form an organization and ask the anthroposophists to provide us with books and so forth that they have? We really should have everything available on the subject of anthroposophy.

Dr. Steiner: We are planning to do something in that direction by organizing the teachers who are members of the Society. We are planning to take everything available in anthroposophy and make it in some way available for public education and for education in general. Perhaps it would be possible to connect with the organization of teachers already within the Anthroposophical Society.

A teacher: We also need a living understanding about the various areas of economics. I thought that perhaps within the Waldorf School, we could lay a foundation for a future economic science.

Dr. Steiner: In that case, we would need to determine who would oversee the different areas. There are people who have a sense for such things and who are also really practical experts. That is, we would need to find people who do not simply lecture about it, but who are really practical and have a sense for what we want to do. Such people must exist, and they must bring the individual branches of social science together. I think we could achieve a great deal in that direction if we undertook it properly. However, you have a great deal to do during this first year, and you cannot spread yourselves too thin. That is something you will have to allow others to take care of, and we must create an organization for that. It must exclude all fanaticism and monkeying around and must be down to Earth. We need people who live in the practicalities of life.

A teacher: Mr. van Leer has already written that he is ready to undertake this.

Dr. Steiner: Yes, he could certainly help. A plan could be worked out about how to do this in general. People such as Mr. van Leer and Mr. Molt and also others who live in the practicalities of economic life know how to focus on such questions and how to work with them. The faculty would perhaps not be able to achieve as much as when we turn directly to experts. This is something that might be possible in connection with the efforts of the cultural committee. Yes, we should certainly discuss all of this.

A teacher: In geology class, how can we create a connection between geology and the Akasha Chronicle?

Dr. Steiner: Well, it would be good to teach the children about the formation of the geological strata by first giving them an understanding of how the Alps arose. You could then begin with the Alps and extend your instruction to the entire complex—the Pyrenees, the Alps, the Carpathians, the Altai Mountains, and so forth—all of which are a wave. You should make the entirety of the wave clear to the children. Then there is another wave that goes from North to South America. Thus you would have one wave to the Altai Mountains, to the Asian mountains running from west to east and another in the western part of the Americas going from North to South America, that is, another wave from north to south. That second wave is perpendicular to the first.

We can begin with these elements and then add the vegetation and animals to them. We would then study only the western part of Europe and the American East Coast, the flora and fauna, and the strata there. From that we can go on to develop an idea about the connections between the eastern part of America and the western part of Europe, and that the basin of the Atlantic Ocean and the west coast of Europe are simply sunken land. From there, we can attempt to show the children in a natural way how that land rhythmically moves up and down, that is, we can begin with the idea of a rhythm. We can show that the British Isles have risen and sunk four times and thus follow the path of geology back to the concept of ancient Atlantis.

We can then continue by trying to have the children imagine how different it was when the one was below and the other above. We can begin with the idea that the British Isles rose and sank four times. That is something that is simple to determine from the geological strata. Thus, we attempt to connect all of these things, but we should not be afraid to speak about the Atlantean land with the children. We should not skip that. We can also connect all this to history. The only thing is, you will need to disavow normal geology since the Atlantean catastrophe occurred in the seventh or eighth millennium.

The Ice Age is the Atlantean catastrophe. The Early, Middle and Late Ice Ages are nothing more than what occurred in Europe while Atlantis sank. That all occurred at the same time, that is, in the seventh or eighth millennium.

A teacher: I found some articles about geology in Pierer’s Encyclopedia. We would like to know which articles are actually from you.

Dr. Steiner: I wrote these articles, but in putting together the encyclopedia there were actually two editors. It is possible that something else was stuck in, so I cannot guarantee anything specifically. The articles about basalt, alluvium, geological formations, and the Ice Age are all from me. I did not write the article about Darwinism, nor the one about alchemy. I only wrote about geology and mineralogy and that only to a particular letter. The entries up to and including ‘G’ are from me, but beginning with ‘H,’ I no longer had the time.

A teacher: It is difficult to find the connections before the Ice Age. How are we to bring what conventional science says into alignment with what spiritual science says?

Dr. Steiner: You can find points of connection in the cycles. In the Quaternary Period you will find the first and second mammals, and you simply need to add to that what is valid concerning human beings. You can certainly bring that into alignment. You can create a parallel between the Quaternary Period and Atlantis, and easily bring the Tertiary Period into parallel, but not pedantically, with what I have described as the Lemurian Period. That is how you can bring in the Tertiary Period. There, you have the older amphibians and reptiles. The human being was at that time only jelly-like in external form. Humans had an amphibian-like form.

A teacher: But there are still the fire breathers.

Dr. Steiner: Yes, those beasts, they did breathe fire, the Archaeopteryx, for example.

A teacher: You mean that animals whose bones we see today in museums still breathed fire?

Dr. Steiner: Yes, all of the dinosaurs belong to the end of the Tertiary Period. Those found in the Jura are actually their descendants. What I am referring to are the dinosaurs from the beginning of the Tertiary Period. The Jurassic formations are later, and everything is all mixed together. We should treat nothing pedantically. The Secondary Period lies before the Tertiary and the Jurassic belongs there as does the Archaeopteryx. However, that would actually be the Secondary Period. We may not pedantically connect one with the other.

[Remarks by the German editor: In the previous paragraphs, there appear to be stenographic errors. The text is in itself contradictory, and it is not consistent with the articles mentioned and the table in Pierer’s Encyclopedia nor with Dr. Steiner’s remarks made in the following faculty meeting (Sept. 26, 1919). The error appears explainable by the fact that Dr. Steiner referred to a table that the stenographer did not have. Therefore, the editor suggests the following changes in the text. The changes are underlined:

You can find points of connection in the cycles. In the Tertiary Period you will find the first and second mammals, and you simply need to add to that what is valid concerning human beings. You can certainly bring that into alignment. You can create a parallel between the Tertiary Period and Atlantis, and easily bring the Secondary Period into parallel, but not pedantically, with what I have described as the Lemurian Period. That is how you can bring in the Secondary Period. There, you have the older amphibians and reptiles. The human being was at that time only jelly-like in external form. Humans had an amphibian-like form.

Yes, all of the dinosaurs belong to the end of the Secondary Period. Those found in the Jura are actually their descendants. What I am referring to are the dinosaurs from the beginning of the Secondary Period. The Jurassic formations are later, and everything is all mixed together. We should treat nothing pedantically. The Secondary Period lies before the Tertiary and the Jurassic belongs there as does the Archaeopteryx. However, that would be actually the Secondary Period. We may not pedantically connect one with the other.]

A teacher: How do we take into account what we have learned about what occurred within the Earth? We can find almost nothing about that in conventional science.

Dr. Steiner: Conventional geology really concerns only the uppermost strata. Those strata that go to the center of the Earth have nothing to do with geology.

A teacher: Can we teach the children about those strata? We certainly need to mention the uppermost strata.

Dr. Steiner: Yes, focus upon those strata. You can do that with a chart of the strata, but certainly never without the children knowing something about the types of rocks. The children need to know about what kinds of rocks there are. In explaining that, you should begin from above and then go deeper, because then you can more easily explain what breaks through.

A teacher: I am having trouble with the law of conservation of energy in thermodynamics.

Dr. Steiner: Why are you having difficulties? You must endeavor to gradually bring these things into what Goethe called “archetypal phenomena.” That is, to treat them only as phenomena. You can certainly not treat the law of conservation of energy as was done previously: It is only a hypothesis, not a law. And there is another thing. You can teach about the spectrum. That is a phenomenon. But people treat the law of conservation of energy as a philosophical law. We should treat the mechanical equivalent of heat in a different way. It is a phenomenon. Now, why shouldn’t we remain strictly within phenomenology? Today, people create such laws about things that are actually phenomena. It is simply nonsense that people call something like the law of gravity, a law. Such things are phenomena, not laws. You will find that you can keep such so-called laws entirely out of physics by transforming them into phenomena and grouping them as primary and secondary phenomena. If you described the so-called laws of Atwood’s gravitational machine when you teach about gravity, they are actually phenomena and not laws.

A teacher: Then we would have to approach the subject without basing it upon the law of gravity. For example, we could begin from the constant of acceleration and then develop the law of gravity, but treat it as a fact, not a law.

Dr. Steiner: Simply draw it since you have no gravitational machine. In the first second, it drops so much, in the second, so much, in the third, and so on. From that you will find a numerical series and out of that you can develop what people call a law, but is actually only a phenomenon.

A teacher: Then we shouldn’t speak about gravity at all?

Dr. Steiner: It would be wonderful if you could stop speaking about gravity. You can certainly achieve speaking of it only as a phenomenon. The best would be if you considered gravity only as a word.

A teacher: Is that true also for electrical forces?

Dr. Steiner: Today, you can certainly speak about electricity without speaking about forces. You can remain strictly within the realm of phenomena. You can come as far as the theory of ions and electrons without speaking of anything other than phenomena. Pedagogically, that would be very important to do.

A teacher: It is very difficult to get along without forces when we discuss the systems of measurement, the CGS system (centimeter, gram, second), which we have to teach in the upper grades.

Dr. Steiner: What does that have to do with forces? If you compute the exchange of one for the other, you can do it.

A teacher: Then, perhaps, we would have to replace the word “force” with something else.

Dr. Steiner: As soon as it is clear to the students that force is nothing more than the product of mass and acceleration, that is, when they understand that it is not a metaphysical concept, and that we should always treat it phenomenologically, then you can speak of forces.

A teacher: Would you say something more about the planetary movements? You have often mentioned it, but we don’t really have a clear understanding about the true movement of the planets and the Sun.

Dr. Steiner: In reality, it is like this [Dr. Steiner demonstrates with a drawing]. Now you simply need to imagine how that continues in a helix. Everything else is only apparent movement. The helical line continues into cosmic space. Therefore, it is not that the planets move around the Sun, but that these three, Mercury, Venus, and the Earth, follow the Sun, and these three, Mars, Jupiter, and Saturn, precede it. Thus, when the Earth is here and this is the Sun, the Earth follows along. But we look at the Sun from here, and so it appears as though the Earth goes around it, whereas it is actually only following. The Earth follows the Sun. The incline is the same as what we normally call the angle of declination. If you take the angle you obtain when you measure the ecliptic angle, then you will see that. So it is not a spiral, but a helix. It does not exist in a plane, but in space.

A teacher: How does the axis of the Earth relate to this movement?

Dr. Steiner: If the Earth were here, the axis of the Earth would be a tangent. The angle is 23.5×. The angle that encloses the helix is the same as when you take the North Pole and make this lemniscate as the path of a star near the North Pole. That is something I had to assume, since you apparently obtain a lemniscate if you extend this line. It is actually not present because the North Pole remains fixed, that is the celestial North Pole.

A teacher: Wasn’t there a special configuration in 1413?

Dr. Steiner: I already mentioned that today. Namely, if you begin about seven thousand years before 1413, you will see that the angle of the Earth’s axis has shrunk, that is, it is the smallest angle. It then becomes larger, then again smaller. In this way, a lemniscate is formed, and thus the angle of the Earth was null for a time. That was the Atlantean catastrophe. At that time, there were no differences in the length of the day relative to the time of year.

A teacher: Why should the celestial pole, which is in reality nothing other than the point toward which the Earth’s axis is directed, remain constant? It should certainly change over the course of years.

Dr. Steiner: That happens because the movement of the Earth’s axis describes a cone, a double cone whose movement is continuously balanced by the movement of the Earth’s axis. If you always had the axis of the Earth parallel to you, then the celestial pole would describe a lemniscate, but it remains stationary. That is because the movement of the Earth’s axis in a double cone is balanced by the movement of the celestial pole in a lemniscate. Thus, it is balanced.

A teacher: I had changed my perspective to the one you described regarding the movement of the Earth’s axis. I said to myself, The point in the heavens that remains fixed must seem to move over the course of the centuries. It would be, I thought, a movement like a lemniscate, and, therefore, not simply a circle in the heavens during a Platonic year.

Dr. Steiner: It is modified because this line, the axis of the helix, is not really a straight line, but a curve. It only approximates a straight line. In reality, a circle is also described here. We are concerned with a helix that is connected with a circle.

A teacher: How is it possible to relate all this to the Galilean principle of relativity? That is, to the fact that we cannot determine any movement in space absolutely.

Dr. Steiner: What does that mean?

A teacher: That means that we cannot speak of any absolute movement in space. We cannot say that one body remains still in space, but instead must say that it moves. It is all only relative, so we can only know that one body changes its relationship to another.

Dr. Steiner: Actually, that is true only so long as we do not extend our observations into what occurs within the respective body. It’s true, isn’t it, that when you have two people moving relative to one another, and you observe things spatially from a perspective outside of the people (it is unimportant what occurs in an absolute sense), you will have only the relationships of the movement.

A teacher: It is certainly curious in connection with light that at the speed of light you cannot determine your movement relative to the source of light.

Dr. Steiner: One of Lorentz’s experiments. Read about it; what Lorentz concludes is interesting, but theoretical. You do not have to accept that there are only relative differences. You can use absolute mechanics. Probably you did not take all of those compulsive ideas into account. The difference is simply nothing else than what occurs if you take a tube with very thin and elastic walls. If you had fluid within it at the top and the bottom and also in between, then there would exist between these two fluids the same relationship that Lorentz derives for light. You need to have those compulsive interpretations if you want to accept these things.

You certainly know the prime example: You are moving in a train faster than the speed of sound and shoot a cannon as the train moves. You hear the shot once in Freiburg, twice in Karlsruhe, and three times in Frankfurt. If you then move faster than the speed of sound, you would first hear the three shots in Frankfurt, then afterward, the two in Karlsruhe, then after that, one shot in Freiburg. You can speculate about such things, but they have no reality because you cannot move faster than the speed of sound.

A teacher: Could we demonstrate what you said about astronomy through the spiral movements of plants? Is there some means of proving that through plants?

Dr. Steiner: What means would you need? Plants themselves are that means. You need only connect the pistil to the movements of the Moon and the stigma to those of the Sun. As soon as you relate the pistil to the Moon’s movements and the stigma to those of the Sun, you will get the rest. You will find in the spiral movements of the plant an imitation of the relative relationship between the movements of the Sun and the movements of the Moon. You can then continue. It is complicated and you will need to construct it. At first, the pistil appears not to move. It moves inwardly in the spiral. You must turn these around, since that is relative. The pistil belongs to the line of the stem, and the stigma to the spiral movement. However, because it is so difficult to describe further, I think it is something you could not use in school. This is a question of further development of understanding.

A teacher: Can we derive the spiral movements of the Sun and the Earth from astronomically known facts?

Dr. Steiner: Why not? Just as you can teach people today about the Copernican theory. The whole thing is based upon the joke made concerning the three Copernican laws, when they teach only the first two and leave out the third. If you bring into consideration the third, then you will come to what I have spoken of, namely, that you will have a simple spiral around the Sun. Copernicus did that. You need only look at his third law. You need only take his book, De Revolutionibus Corporum Coelestium (On the orbits of heavenly bodies) and actually look at the three laws instead of only the first two. People take only the first two, but they do not coincide with the movements we actually see. Then people add to it Bessel’s so-called corrective functions. People don’t see the stars as Copernicus described them. You need to turn the telescope, but people turn it according to Bessel’s functions. If you exclude those functions, you will get what is right.

Today, you can’t do that, though, because you would be called crazy. It is really child’s play to learn it and to call what is taught today nonsense. You need only to throw out Bessel’s functions and take Copernicus’s third law into account.

A teacher: Couldn’t that be published?

Dr. Steiner: Johannes Schlaf began that by taking a point on Jupiter that did not coincide with the course of the Copernican system. People attacked him and said he was crazy.

There is nothing anyone can do against such brute force. If we can achieve the goals of the Cultural Commission, then we will have some free room. Things are worse than people think when a professor in Tübingen can make “true character” out of “commodity character.” The public simply refuses to recognize that our entire school system is corrupt. That recognition is something that must become common, that we must do away with our universities and the higher schools must go. We now must replace them with something very different. That is a real foundation.

It is impossible to do anything with those people. I spoke in Dresden at the college. I also spoke at the Dresden Schopenhauer Society. Afterward, the professors there just talked nonsense. They could not understand one single idea. One stood up and said that he had to state what the differences were between Schopenhauer’s philosophy and anthroposophy. I said I found that unnecessary. Anthroposophy has the same relationship to philosophy as the crown of a tree to its roots, and the difference between the root and the crown of a tree is obvious. Someone can come along and say he finds it necessary to state that there is a difference between the root and the crown, and I have nothing to say other than that. These people can’t keep any thoughts straight. Modern philosophy is all nonsense. In much of what it brings, there is some truth, but there is so much nonsense connected with it that, in the end, only nonsense results. You know of Richert’s “Theory of Value,” don’t you? The small amount that exists as the good core of philosophy at a university, you can find discussed in my book Riddles of Philosophy.

The thing with the “true character” reminds me of something else. I have found people in the Society who don’t know what a union is. As I have often said, such things occur. If we can work objectively in the Cultural Commission, then we could replace all of these terrible goings on with reason, and everything would be better. Then we could also teach astronomy reasonably. But now we are unable to do anything against that brute force. In the Cultural Commission, we can do what should have been done from the beginning, namely, undertake the cultural program and work toward bringing the whole school system under control. We created the Waldorf School as an example, but it can do nothing to counteract brute force. The Cultural Commission would have the task of reforming the entire system of education. If we only had ten million marks, we could extend the Waldorf School. That these ten million marks are missing is only a “small hindrance.”

It is very important to me that you do not allow the children’s behavior and such to upset you. You should not imagine that you will have angels in the school. You will be unable to do many things because you lack the school supplies you need. In spite of that, we want to strictly adhere to what we have set out to do and not allow ourselves to be deterred from doing it as well as possible in order to achieve our goals.

It is, therefore, very important that in practice you separate what is possible to do under the current circumstances from what will give you the strength to prevail. We must hold to our belief that we can achieve our ideals. You can do it, only it will not be immediately visible.

A week ago I attempted to explain a way of thinking which is very alien to people in the West and which gives the theosopher insights into the cosmos. The lectures must of necessity be sketchy in character, and this prevents me from presenting the theosophical cosmology in full detail. I will, however, attempt to give you a picture of the genesis of the world which is the basis of theosophy, doing so in narrative form. I would ask those who demand something scientific to remember that it simply is not possible for me to give any kind of scientific foundation for what I have to say in three short lectures. Anyone who wants such a scientific foundation will find it in a later course, when I will be speaking on the subject in more detail.³⁷ A second volume of my Theosophy, which is due to appear soon, will also be on cosmology.³⁸

Above all let me give you an important initial idea which essentially is very simple, but must be considered by anyone who seeks to understand evolution in theosophical terms. Speaking of evolution on the large scale, we mean not only animal or plant life arising from another life, but also the great transformations in our universe, and this includes the origin of matter, matter in the actual sense, as we are able to perceive it with our physical senses today.

The last time we spoke of the seven successive levels to be distinguished in the evolution of our planet, and I described them to you at least briefly. You need to envisage our earthly planet going through seven stages in rhythmical sequence, as it were, stages we call rounds. Everything that exists and lives on our Earth today did also exist before our present-day Earth came into existence; it existed, however, in a kind of seed stage, just as the whole plant exists already in a seed, lying dormant in it, as it were, before it unfolds in the outside world. In theosophy we also call such a dormant stage of all human beings ‘pralaya’. The state in which everything awakens to life, gradually emerging and progressing from beginnings to perfection, to a peak, is called a ‘manvantara’. When perfection has been reached, pralaya again follows, to be followed in turn by a state of being awake and growing. The planet is going through this sequence seven times, awakening to a new round seven times. The period between one manvantara and another thus passes in a state where everything that is alive and active on our Earth goes to sleep, as it were. This sleep cannot be compared with ordinary human sleep. With the latter, only the activities of the rational mind and the human senses are suspended, whilst human physical life continues. You have to see the Earth’s sleep state as something very different. This state of the Earth would only be perceptible to the opened eye of the most highly developed seer, a dangma.

Such a state cannot be described in our words, for our words are not made for this form of existence. I cannot find words for this state in any language. The developed seer would therefore say something quite different to give an idea of this state. He would say: Imagine a plant. You see it. Now think of a kind of plaster cast of this plant, with the plant in all its parts now a hollow space surrounded by plaster of Paris. Now imagine that everything which is plaster of Paris is spiritual and only perceptible to certain sensory perceptions. Someone who is able to see the plant cannot see the plaster cast at the same time, it being the negative of the plant.³⁹ This would be more or less what a developed seer would be able to perceive of the Earth in its pralaya sleep. The Earth would not be there. It would be the cavity, the hollow form. It is as if it were in an great, tremendous sea of most sublime spirits which is gradually thinning out in all directions, with the existence of Earth itself pouring forth from this, as it were.

Then something began to develop in this hollow space, but it was not yet perceptible to physical eyes, only to a highly developed seer who is able to move freely in the sphere of the devachanic plane. Someone who has this vision would see an orb in space at the beginning of earthly existence, a purely spiritual orb, with anything on it also spiritual, only perceptible to the devachanic seer’s eye. Before a new round began, our Earth was in such a spiritual state. Awaking from pralaya sleep it awakened to such an orb. The devachanic seer perceives it to have a marvellous reddish shimmer. The orb is not visible to someone with astral vision only. It still holds everything in it which will later be Earth. Even the densest bodies are already there.

How can we get a picture of this? We may consider a simple process. Imagine a vessel containing water. The water is liquid. As you reduce the temperature the water will freeze and turn to ice. You have the same thing as before—ice being nothing but water, only in a different form. When you increase the temperature the ice will turn to water again, and if you heat it further even to steam. You can imagine that all materiality arises through condensation from the spiritual. The spiritual orb—only visible to a highly developed seer’s eye—condenses more and more, having first gone through a minor pralaya. It will then also be apparent to a less highly developed seer’s eye. A kind of short sleep state follows, and then the whole sphere presents in a more condensed state. It is then visible to the astral eye, that is, to someone whose senses have been opened on the astral plane. Then comes another pralaya state, and the orb emerges again, now in form of condensed physical matter. It is only now that physical eyes can see it, physical ears hear it, physical hands take hold of it. This is the fourth state. After another short pralaya the state dissolves again, and we have an astral orb again, but the spirits in it are much more highly developed now. An analogous state develops in the sixth round, which again is only visible to a devachanic seer. After a further pralaya the state is such that only the most highly developed seer’s eye can see it. Then the orb vanishes even for a dangma. A major pralaya follows, after which the whole process begins to repeat itself. This happens seven times over. The Earth is thus transformed from its lowest to its highest level.

Let us now look at the first round. The best way of studying it is to look at what was then densest on our Earth. Mineral forms did not exist in the first round, nor did physical forces of nature or chemical forces. The Earth had by then only developed far enough to provide a basis for physical existence; it created this basis in order to prepare for physical existence in the fourth round. The Earth then presented as a fiery mass, at such a tremendously high temperature that none of the forms of matter we have today could have the form which they have today. All substances were primeval mass—a kind of mush if I may use such a common term—uniform and undifferentiated. In theosophy the Earth is said to have been in the fire state at that time. This is no ordinary fire, however, but a fire of a higher, spiritual kind. No chemical elements existed. Yet there was activity inside this matter. Two kinds of spirits were active in it—those we call ‘dhyan-chohans’ and others which had not yet descended into the state of physical materiality, partly having a spirit body and partly being enveloped in astral matter; these flooded the fire matter with tremendous speed. We see irregular forms continually arising and disappearing, including forms which are already reminiscent of what will later exist on Earth. It seems like a kind of template, always coming and going. Something bubbles up which reminds us of the forms of later crystals and later plants, and indeed even something which is already assuming human forms, only to blow away again. The human beings who would incarnate at a later time lived in that fire, developing and modelling the bodies, preparing them. That is how this state in the first round on Earth presents itself to us. This fiery, flowing Earth then went into a sleep state.

The second round started in the same way. Let us again look at the earth where it was at its densest. This state now took a completely different form compared to before. It was a form which modem physicists also know, calling it ‘ether’. Ether is subtler than present-day gases, but denser than the Earth had been in the earlier round. In this extremely subtle matter, something evolved which we call chemical elements. You will find this second stage referred to in a truly marvellous way, saying that the gods arranged everything according to measure, number and weight.⁴⁰ Something which until then had been irregular became organized into chemical elements, and these assumed order by numbers. Chemists will understand this, for they know the regular periodic system of the elements. Matter thus developed specific proportions of measure and number once it had gained a degree of density, an etheric form. Individual substances still did not relate at this stage. They were alien to one another. Now, with matter differentiating, we see the most marvellous forms develop which are reminiscent of those that would come later, but are not yet stable—star-like forms, angular forms, tetrahedrons, polyhedrons, rounded forms, and so on. A hint is given of the forms that will later appear in the natural world. In the first round, crystalline forms had their precursors; now in the second round preparation is made for the plant world. Then the whole passed away again; the astral and the devachanic went through pralaya again before appearing in the third round.

If we consider the physical state of the third round we find that matter had changed considerably. It was not yet differentiated into air and water but was a kind of vapour or mist. No longer in ether form but like a kind of water vapour, mist, or like our clouds today—that is how we would have to envisage the Earth at this third stage. With those mists—we find them in ancient legends like those of Niflheim (land of mist)—matter was now no longer organized according to number but endowed with energies. Occult scientists speak of the law of elective affinities here. Chemical substances regulate themselves according to this law. Now, in the third round, energy appeared, making it possible for small things to grow larger and expand. Substances were able to organize themselves fully from inside, filling themselves with energy. Not only did the beginnings of plant nature appear, which we already saw in the second round, but growth had become possible. The first animal forms appeared, though we would consider them utterly grotesque today. Gigantic, colossal forms arose from the mist. There is some truth in it for an occultist when he looks up at the clouds and sees that one looks like a camel, another like a horse. In this third round entities were nebulous forms, with reproduction consisting in one changing into the other, one arising from another, like today’s lower cell organisms, which remind us of that time. The animal-like bodies arising from the mist were able to provide a first basis so that individual entities that had come across from earlier worlds would find a body. The human being was then able to incarnate, finding a housing that allowed him to come to expression, though initially in an imperfect, primitive and awkward way. Incarnations may also misfire. We may say that entities were on Earth in the third round that were intermediate between human and animal, with the human being not entirely at ease in them but still able to incarnate.

Then came another pralaya, followed by the fourth round. This is the round of which we ourselves are part. The Earth had thus first gone through the devachanic state, then down through the astral and etheric state, finally coming to the physical state which we have now reached. In the first round, the basis for the mineral world developed, in the second, the basis for the plant world; in the third round the potential arose for the development of animal forms. Now, in the fourth round, the human being has been given the ability to assume the form which he now has.

Let us take a closer look at the state of our physical Earth, our present round. The state of the Earth at this fourth level must be said to be very much denser than the states of the earlier rounds. Initially there was a fiery state, then a misty one, and then one that was between air and water. Now, however, at the beginning of the fourth round, we have a kind of swelling matter, rather like protein. The whole Earth was in that state at the beginning of the fourth round. Then everything gradually condensed, and matter as we know it on Earth today is nothing but the condensed matter which had originally been swelling—just as ice is condensed water matter. At the beginning of this fourth round, all entities were such that they could live in this swelling matter. The form of the human being did resemble that of today, but man was still in an utterly dim state of consciousness which would be comparable to a dreaming person today. He dreamt his way through life in a kind of sleep level of consciousness; he did not yet have a mind and spirit.

Let us take a closer look at this. The human being was possible in the swelling material. We would call the human being of that first race a human being in a dream. It is difficult to describe the human being of that first race. This state was followed by another, when matter condensed more and differentiated into a materiality that was more spiritual and another that was more physical—north pole and south pole, as it were. I would ask you to take note of the difference between the occult view of this and the generally accepted Darwinian view. When the Earth was in that state, the human being was present, and so was the plant world; the animal world was also extant, but in forms where there was as yet no sexual reproduction and no warm blood. These life forms were not yet able to produce sounds from inside themselves. The human being himself was still silent. Nor was he able to think, being unable to have even the dimmest ideas. The mind and spirit had not yet come to the living body. In the next race, the second one, matter differentiated to create two poles. The human being was, as it were, withdrawing the matter which was useful to him, setting anything less useful aside; this led to the higher animals developing as a kind of lateral branches. The lower animals already looked similar to today’s molluscs, and even fish-like forms were evolving.

The human being continued to develop. At the third level of race evolution he again set aside matter which he was unable to make the vehicle for a higher form of conscious awareness. He again let this go to provide material for creatures which then looked more or less like amphibians, in giant forms. Myth and fable refer to them as flying dragons, and so on. So far none of the life forms which had evolved had sexual reproduction. Only in the middle of the third race, the middle of the Lemurian age, did the beginnings of this appear. The arena for these events was in Lemuria, in the region of today’s Indochina in the Indian Ocean.

In the middle of the Lemurian age came the great event which made the human being human. Not all the humans which had come across from earlier planetary states were at the same level of evolution. Those who had achieved normal evolution during the earlier cycle on the misty Earth, were able to embody themselves during the third race. A number of them had, however, already reached a higher level, and they were completely unable to embody themselves in the third round. In every round, some human beings evolved to a normal level and others to a stage that went beyond this. Those who went beyond the normal level were masters, more highly developed individuals. In theosophical terminology they are called ‘solar pitris’. They had gained a higher level of spirituality but could not embody themselves in the body which the human being had at that time, just as today’s human being cannot incarnate in a plant body. They waited for evolution to continue until the right moment had come and their first true incarnation became possible in the fourth race. Then those more highly developed individuals, the solar pitris, were able to take possession of the existing forms. A humanity arose that had reached a high level of spiritual development. Legend and myths tell that there were people in those times who stood high above other human beings—individuals like Prometheus,⁴¹ the rishis of the Indians, fire rishis who then became the actual leaders of the human race, and also the manus which gave later humanity their laws. Only those solar pitris were able to incarnate as adepts.

As I told you, sexuality did not yet exist at the beginning of the fourth round. The division into sexes only came in the Lemurian age. And it was only with this that incarnation became possible, taking possession of a body, something which had not existed before. Previously, one entity had arisen from another. With the division into sexes in the middle of the Lemurian age, birth and death came on Earth, and this also meant the possibility for karma to be active. People could burden themselves with guilt. Everything we know to be ‘human’ arose at that time.

The continent of Lemuria perished in fire-like catastrophes, and the continent of Atlantis then arose from what today is the Atlantic Ocean. Another important event came in Atlantean times. I drew your attention to it when I spoke about Pentecost.⁴² I said then that except for the solar pitris, all existing entities were at a low level of mind and spirit. Only selected bodies were able to receive the solar pitris. The others would merely have made it possible for those spirits to live in a state of dim conscious awareness. People without heart and mind would have arisen if the bodies of that time had been used. The pitris therefore waited until specific animal forms had developed further. These had gone down more deeply into the life of drives on the one hand, but on the other hand this had created the preconditions for brain development at a later time. Matter had differentiated into ‘nerve matter’ and ‘gender matter’. The pitris who had waited for this later stage then became embodied in this poorer form of matter. This is called ‘the Fall’ in religious terminology—the descent into matter of a poorer kind. If this had not been done, they would all have remained at a much less consciously aware level. They could not have been used for the clear life of thought which we have today, but would have remained in a much dimmer, duller state. The price they paid for this was that they let the body get worse on the one hand, so that on the other hand they could enhance it and develop brain matter, achieving a higher level of conscious awareness. A special outcome of the Atlantean race’s evolution was a phenomenal memory.

When Atlantis had perished—through water—our present fifth race became a later continuation. Its special achievement has been the associative mind which enables the fifth race to take art and science to their highest levels, something which had not been possible before. In the fifth sub-race of the fourth round the human being reached a high point—control through the spirit, a spirit which had descended into matter so that it might now be taken upwards again to higher and higher levels. We have seen the cosmos evolve in rhythmic sequence of stages to the point where we are today. Earlier rounds led to the development of

1. mineral world,
2. plant world,
3. animal world,
4. [and then] human being.

Theosophical cosmology is an edifice complete in itself which has arisen from the wisdom of the most highly developed seers. If only I had a bit more time, I would be able to show you how particular natural scientific facts go powerfully in the direction of substantiating this image of the world. Consider Haeckel’s famous genealogies, for instance, with all evolution interpreted in a purely material sense.⁴³ But if you take the spiritual states as they are described in theosophy, rather than matter, or crystal, you can produce genealogies, just as Haeckel has done, though the explanation would be a different one.

Let me draw your attention to the following to prevent you from confusing the different astral or physical states described in some theosophical works with what I have been saying here. Evolution is often described as though different states ran side by side; you see orbs put side by side, so that it seems as if life moved from one to the other. In reality there is, however, only a single orb, and it is only its condition or state which changes. It is always the same orb going through the different metamorphoses—spiritual, astral, physical, and so on.

We have seen, therefore, that the starting point, which we took from Goethe’s words, has its full justification, the words being that ultimately it is the human being who shows himself to be the goal, as it were, a mission of the earthly planet.⁴⁴ The occultist knows that every planet has a particular mission. Nothing in the cosmos is random chance. The mission of physical evolution is to let the principle which is arising for us luman beings reach its goal. You would not find a human being like the present-day human being on any other planet. Spirits—yes, humans—no. The Earth exists so that the human being could evolve as an entity aware of being an I. The natural worlds evolved in the first four rounds in order that in the fourth the human being would have self-awareness, able to mirror himself consciously in the body. He will continue to ascend to higher states, and only very few people can form a real idea of these.⁴⁵ In the next, the fifth round, the mineral world will disappear completely. All mineral matter will be transformed into plant matter. Everything will live in the plant idea—speaking in occult terms. Then the plant world, too, will reach perfection, and in the following round the animal principle will be the lowest world. In the seventh round the human being will have reached the height of his evolution. He will then be what he is meant to become in his planetary evolution.

Someone who understands this may also gain profound insight into religious source documents. There was a time when people believed in them like children. There followed a period of enlightenment, when nothing was believed. Now a time will come when people will learn to understand the images again which have been preserved for us in religious writings, tales and fables. Thus we have the seven rounds shown as the seven days of creation in the Bible. The first three days of creation have passed, we are now in the fourth. The last three are still to come. The first three days of creation represent the rounds that lie in the past; in the last three we have an indication of what will come in future. Properly understood, what Moses wanted to say in describing the fourth day of creation was that we are in the fourth round; he also described this day specifically. This is also why you have two creations in the Book of Genesis.⁴⁶ People who merely apply the rational mind to the Bible will never understand this. The human being of the seventh day has not yet been created. Creating man out of clay is a simile for our fourth round. The double creation story speaks in image form of what has been created, of the state in which we are now, and of the state which will exist at the end of the seventh round. When we look at the Bible texts in this way, these documents suddenly gain a meaning of which we could not have the least idea before. Now humanity will finally realize that the meaning of it all is so profound that we almost have to become different human beings in order to understand. It will be necessary for the sublime spiritual meaning of this, the oldest document to be made plain again,⁴⁷ which is the mission of the theosophical movement. This does not find fault with the materialistic aspects of our time, realising that they are necessary. But it works towards the goal of letting humanity recognize the spiritual meaning of those documents again. This is also what we want to work on in the winter which lies ahead. Today’s lecture is the last in the course. But our Mondays will continue. We’ll meet here every Monday night at eight.

• 37. It appears this was never given. Elements may be found in public lectures, e.g. Berlin, 9 March 1905 on the origin of the Earth [in German, in GA 53].
• 38. See in ‘About this volume’.
• 39. See for instance the lecture given in Berlin on 30 October 1905, in Foundations of Esotericism (note 13).
• 40. See notes on the Logoi (2 July 1904) in this volume.
• 41. See lecture given in Berlin on 7 October 1904, in The Temple Legend (note 22).
• 42. On 23 May 1904. In German in GA 93.
• 43. See Ernst Haeckel, The Natural History of Creation vol. 2.
• 44. See Note 32.
• 45. E.g. essays in Cosmic Memory (note 11, chapter on the Earth and its future); lecture given in Oslo on 12 June 1912, in Man in the Light of Occultism, Theosophy and Philosophy, GA 137, London & New York: Rudolf Steiner Publ. Co. & Anthroposophic Press 1945.
• 46. See lectures given in Berlin on 4 Nov. & 8 Dec. 1903 [in German] in GA 88, and lecture course Genesis, GA 122, tr. D. Lenn, O. Barfield; London: Anthroposophical Publ. Co. 1959.
• 47. See lecture course Genesis (note 46).

The same element which gave birth to egoism, to a love which is selfish, now gives birth to a new feeling, high above everything that is entangled in the physical sphere. Wisdom withdraws in order to give birth to love out of that part of the elements which is still chaste and virgin. This love is the Christ, the Christian principle. Unselfish love opposed to selfish love, this is the great process of evolution which must take place through the mysterious involution-process of death, the destruction of physical matter. The contrasts of life and death are drawn by Wagner in sharp outlines.

The wood of the Cross symbolizes life which has withered away, and upon this Cross hangs the new everlasting Life which will give rise to a new epoch.

A new spiritual life proceeds out of the Twilight of the Gods. Richard Wagner's longing, to set forth the Christ principle in all its depth, after his description of the four phases of northern life, appears in his Parsifal. This is the fifth phase. Because Wagner felt so deeply the tragic note contained in the northern world conception of evolution he also felt it incumbent upon him to set forth the glorification of Christianity.

Parsifal.

The deeper we penetrate into Richard Wagner's work, the more we shall find in it cosmic-mystical problems, and riddles of life.

It is very significant that after having described the whole primordial age of the Germanic peoples in the four phases of the Ring of the Nibelungs, Richard Wagner created an eminently Christian drama, the work with which he closed his life: Parsifal. We must penetrate into Richard Wagner's personality if we wish to understand what lives in Parsifal.

For Richard Wagner, the character of Jesus of Nazareth was beginning to take on a definite shape ever since his fortieth year. At first he intended to create an entirely different work of art, by setting forth the infinite love for the whole of mankind which lived in Jesus of Nazareth. He conceived the fundamental idea of this drama when he was fifty, and it was to be entitled, “The Victor”. This work shows us the deep world-conception which was the source of the poet's intuitions. The contents of the drama is briefly as follows

Arnanda, a youth of the noble Brahmin caste, is loved passionately by Prakriti, a Chandala maiden, that is, of a lower, despised caste. He renounces this love and becomes a disciple of Buddha. According to Wagner's idea, the Chandala maiden was the reincarnation of a woman belonging to the highest Brahmin caste, who had haughtily spurned the love of a Chandala youth, and whose karmic punishment it is to be born again within the Chandala caste. When she has reached a point in her development enabling her to renounce her love, she also becomes a disciple of Buddha.

You see, therefore, that Wagner grasped the problem of karma in all its depth, out of the true spirit of Buddhism; when he was about fifty years old he had developed to the extent of being able to create a drama of such deep moral force and earnestness as “The Victor”. All these thoughts then flow together in his Parsifal, but at the same time the Christ-problem stands in the centre of the drama. Out of Parsifal streams the whole profundity of this medieval problem.

Wolfram von Eschenbach was the first one to give a poetical shape to the mystery of Parsifal. In him we find the same theme, created out of the deepest substance of the Middle Ages. In the highest minds of the Middle Ages who were imbued with spiritual life lived something which the initiated named the exaltation of love. Before and after, there were Minnesingers, minstrels of love. But there was a great difference between what was formerly understood as love in the Germanic countries, and what arose later on in Christianity as purified love.

This is illustrated and handed down to us in “Armer Heinrich” (“Poor Henry”). Hartmann von der Aue's “Poor Henry” is filled with the spiritual life which the crusaders brought back from the Orient. Let us place before us briefly the, contents of “Poor Henry”: A Swabian knight who has always been fortunate in life is suddenly struck by an incurable disease, which can only be healed through the sacrifice and death of a pure virgin. A virgin is found who is willing to sacrifice herself. They go to Salerno to a celebrated physician. At the last moment, however, Henry regrets the sacrifice and does not wish to accept it. The virgin remains alive. Henry regains his health after all, and they get married.

Here we have, therefore, a pure virgin and her sacrifice on behalf of a man who has only lived a life of pleasure and who is saved through her sacrifice. A mystery lies, concealed in this. From the standpoint of the Middle Ages, Minnesinging was looked upon as something which had been handed down from the four phases of ancient Germanic life, as contained in the sagas which Wagner placed before us in his Tetralogy. Love based on the life of the senses was considered at that time as something which had been overcome; love was to rise again spiritually, linked up with the feeling of renunciation.

In order to realise what took place, we must collect all the factors which reconstruct for us the expression, the physiognomy of that past period. And then we shall be able to understand what induced Wagner to set forth this legend.

The earliest Germanic races had a legend which we can trace throughout history, one of the root-legends which can also be found in a somewhat different form in Italy and in other countries. Let us place before you, the outline of this legend: A man has learnt to know the pleasures and joys of this world, and penetrates into a kind of subterranean cavern. There he meets a woman of exceeding great charm and attraction. He experiences the joys of paradise, nevertheless he longs to return to the earth. Finally he comes out of the mountain and returns to life.—This is a legend which we can find everywhere in Europe, and it appears to us very clearly in Tannhäuser. If we study this legend we shall find that it is, to begin with, the personification of love in the Germanic countries before the great turning point of the times. Life in the world outside is renounced for a retirement in the cavern to the joys brought by the old kind of love, by the goddess Venus.

In this form the legend has no real point of issue, no possibility of looking up to something higher. It arose before love underwent the already mentioned transformation. Later on, in the early times of Christianity when love began to take on a spiritual form, people sought to throw a glaring light on these earlier periods and on this paradise in the cave of Venus, as a contrast to the other paradise which they had found.

At this point we must consider our fifth root-race. When the floods had buried Atlantis, the sub-races of the fifth root-race gradually emerged: the Indian, the Median-Persian, the Assyrian-Babylonian-Semitic, the Graeco-Latin races. When the Roman culture began to flow off, our fifth sub-race emerged, the Germanic races in which we now live and which have a special significance for Christian Europe.

Not that Wagner was aware of all these things, but he possessed an unerring feeling for the world-situation and felt what tasks were incumbent upon the races; he felt it just as clearly as if he had known spiritual science.

You know that every one of these races was inspired by great initiates. The fifth root-race arose out of the ancient Semitic races. A trace of this origin still lives in all the sub-races which have so far constituted the fifth root-race. You know that after the destruction of Atlantis by the great flood the peoples who had emigrated and had thus been preserved from destruction were led by Manu, a divine guide, into Asia, into the desert of Gobi. Cultural influences went out from there to India, Persia, Assyria, Egypt, Greece, Rome, and even to our own countries.

History can no longer trace the first semitic streams of influence upon human civilisation when contemplating the ancient Aryan civilisation. This influence appears more clearly only in the third sub-race, in the Egyptian-Semitic-Babylonian peoples. The people of Israel even derive their name from it. Christianity itself may be led back, as a fourth influence, to a semitic impulse. If we continue studying the development of these influences we shall find the semitic impulse in the Moorish culture which penetrated into Spain, and spread over the whole of Europe influencing even Christian monks.

Thus the primal semitic impulse reaches as far as the fifth sub-race.

We see the impulses of one great stream penetrate five times into the earliest civilisations. We have one great spiritual stream coming from the South, which is met by another stream arising in the North, which penetrates into four phases of the early northern civilisation and develops until it meets the first stream, thus flowing together with it. A childlike, unworldly nation dwelt in northern Europe and these early inhabitants underwent the influence of the stream of culture coming from the South at the turning point of the 12th and 13th century. This new culture penetrated into these regions like a spiritual current of air. Wolfram von Eschenbach was entirely under the influence of this spiritual current.

The northern civilisation is symbolized in the legend of Tannhäuser, which also contains an impulse from the South. Everywhere we come across something which may be designated as a semitic impulse.

There was one thing, however, which was, felt very strongly: namely, that the Germanic races were a last link in this chain of development and that something entirely new would arise, preparing something completely different within the sixth sub-race: the higher mission of Christianity. The Germanic peoples longed for this new form of Christianity: a Christianity was to be called into life which had nothing to do with what had been taken over from the South. A contrast arose between Rome and Jerusalem; “Rome on the one side and Jerusalem on the other” was the battle-cry under which the crusaders fought. The idea that Jerusalem must be the centre was never lost.

A spiritual Jerusalem, rather then a physical one, was borne in mind: Jerusalem as a spiritual centre, and at the same time as an outpost of the future.

It was felt that the fifth sub-race had to serve still another purpose, that it had to fulfil a special task. The old impulses had ceased, something entirely new was to come, a new spiral curve in the civilisation of the world began. What had come from the South was only an attempt; the kernel was now to be peeled out of its skins. At the turn of the Middle Ages it was felt that something old, which had been experienced as a boon, was setting and had come to an end, and that the longing for something new contained a new impulse which was gradually coming into life. These were the feelings which lived particularly in the strong personality of Wolfram von Eschenbach.

Consider now the new period. Imagine this feeling rising up anew in a period of decadence, and then you will find in it something of what lived in Wagner. Many things had in the meantime taken place which were formerly experienced as decay of the race. Richard Wagner felt this particularly strongly ever since his conscious life began. The chaos which surrounds us to such a great extent to-day, the chaos in which the masses waste away through sickness, contain both the symptoms of decay and of a new life.

The misery of the great masses of European people, whose spiritual life remains hidden in darkness, who are cut away from education and culture, has never been experienced more deeply than by Richard Wagner, and for this reason he became a revolutionary in the year 1848, for the following thought weighed heavily on his heart: It lies within our power to help in accelerating the downward course of the wheel, or in guiding it up again.

This is the idea of Bayreuth. The events of 1848 were only an insignificant symptom of the coming spiritual movement. If we grasp this, we shall be able to understand how Richard Wagner came to his race-problem, dealt with in his prose-writings. He expresses himself more or less as follows: In Asia, in the Hindoo race, we may find something of the primordial force of the Aryan race. Some of the strong spiritual forces of the Aryan race exist for a chosen few, for the Brahmin caste. The lower castes are excluded, but a high spiritual standpoint is reached by the Brahmins. Then we may find in the North a more childlike race (thus Wagner continues), which has passed through the four stages of evolution within the race itself. These people delight in hunting; killing is a joy to them, but this pleasure in taking away life is a symptom of decadence. It is a deep, occult fact that life is strangely connected with knowledge, with the development of man in the direction of higher spiritual knowledge. Everything man doer, in the way of cruelty or of destruction of life takes away from him the pure spiritual forces. For this reason, those who increase the forces of egoism, who tread the black path, must destroy life. (In Mabel Collin's “Flita”, the story of a woman dealing in black magic, Flita destroys unborn existences, because she needs life in order to maintain her power.)

There is a deep connection between the taking away of life and the life of man. In the eternal course of evolution this is a lesson which must be learnt and experienced. But it is another matter if during a certain period of evolution people take away life in a naïve way. Once upon a time the act of killing made man feel his own strength. This may be said of the ancient Germanic races, the hunting peoples. Ever since Christianity has appeared, it is a mortal sin to kill, and killing is now a symptom of decadence in a race.

This was the foundation of the view which induced Wagner to become a strict vegetarian. In his opinion, the only way in which a race may grow in strength is through a nourishment which does not imply killing.

The feeling that a new impulse had to come produced in Wagner also his ideas concerning the influence of the Jews upon our present civilisation.

He was not anti-semitic in the present, odious way, but he felt that Judaism as such had finished to play its role, and that the semitic impulses must die out. This gave rise to his call for emancipation from these impulses. A powerful spiritual direction made him feel that something new must replace earlier influences. This is connected with his ideas about the Germanic races. He made a clear distinction between the development of the soul and of the race. This distinction must be made by saying: We were all incarnated in the Atlantean race. Whereas the souls have risen higher, the races have degenerated. Every step we ascend is connected with a descent. For every man who grows more noble-minded there is one who sinks down lower. There is a difference between the soul dwelling within the race-body and the race-body itself. The more a human being resembles the race to which he belongs, the more he loves what is transient and is connected with the qualities of his race, the more he will degenerate with the race. The more he emancipates himself, lifting himself out of the peculiarities of his race, the more his soul will have the possibility to incarnate more highly. Richard Wagner knows that in fighting against the Semitic element we should not fight against the souls who are incarnated within the race, but only against the race as such, which has finished to play its role. Wagner thus makes a distinction between the descending evolution of the race and the ascending evolution of souls. He felt the necessity of this ascending evolution just as keenly as a medieval soul, just as keenly as Wolfram von Eschenbach, or Hartmann von der Aue.

We must consider once more what is contained in the fact that in “Armer Heinrich” (Poor Henry) Henry is healed by a pure virgin. Henry has lived, to begin with, a life of the senses, his Ego is born out of his race. This “Ego” begins to all as soon as it begins to hear the higher call, the call meant for humanity in general. The soul grows ill because it connects itself with something which is only rooted in the race: with a form of love which is rooted in the race. Now this lower kind of love living within the race must develop into a higher form of love. What lives within the race must be redeemed by something higher, by the higher, purer soul that is ready to sacrifice herself for the striving soul of man.

You know that the soul consists of a male and a female part, and that the impressions of the senses which enter the soul push this soul-element into the background.

“The eternal Feminine draws us along!” (“Das Ewig-Weibliche zieht uns hinan!” Goethe, Faust II). Salvation means that sense-life must be overcome. We find this redemption also in “Tristan and Isolde”.

The historical expression for the overcoming of sense-life is “Parsifal”. He is the representative of a new Christianity. He becomes the King of the Holy Grail because he redeems what has once been held in the bondage of the senses and thus brings into the world a new principle of love. What lies at the foundation of Parsifal? What is the meaning of the Holy Grail? The earliest legend which appears at the turning-point of the Middle Ages tells us that the Holy Grail is the cup which was used by Jesus Christ at the Lord's Supper, the cup in which he offered the bread and the. wine and in which Joseph of Arimataea caught up the blood streaming out of Christ's wound. The spear which caused this wound and the chalice were born up by angels, who held it suspended in the air until Titurel found them and built upon Montsalvat (which means: the Mountain of Salvation) a castle in which he could guard these treasures. Twelve knights gathered together to serve the Holy Grail. The Holy Grail had the power to avert the danger of death from these knights and to supply them with everything they needed for their life. Whenever they looked upon it they acquired new spiritual strength.

On the one side, we have the temple of the Holy Grail with its knights, and on the other, the Magic Castle of Klingsor with his knights, who are, in reality, the enemies of the knighthood of the Holy Grail. We are confronted with two forms of Christianity. One kind is represented by the knights of the Holy Grail and the other by Klingsor. Klingsor is the man who has mutilated himself in order not to fall a prey to the senses. But he has not overcome his desires, he has only taken away the possibility to satisfy them. Thus he lives in a sensual sphere. The maidens of the magic castle serve him, and everything belonging to the sphere of desires is at his disposal. Kundry is the real temptress in this kingdom: she attracts everyone who approaches Klingsor into the sphere of sensual love. Klingsor has not destroyed desire, but only the organ of desire. He personifies the form of Christianity which comes from the South and introduced an ascetic life; it eliminated a sensual life, but it could not destroy desire; it could protect against the tempting powers of Kundry. A higher element was perceived in the power of a spirituality which rises above sensual life into the sphere of purified love, not through compulsion, but through a higher, spiritual knowledge.

Amfortas and the knights of the Holy Grail strive after this, but they do not succeed in establishing this kingdom So long as the true spiritual force is lacking, Amfortas yields to the temptations of Kundry. The higher spirituality personified in Amfortas falls a prey to the lower memory.

Thus we are confronted with two phenomena. On the one hand, Christianity which has become ascetic and is unable to reach a higher spiritual knowledge; and on the other hand, the spiritual knighthood which falls a prey to Klingsor's temptation until the redeemer appears who vanquishes Klingsor. Amfortas is wounded and loses the sacred spear; he must guard the Holy Grail as a sorrow-laden king. This higher Christianity is therefore diseased and suffering; it must guard the mysteries of Christianity in sorrow until a new saviour appears. And this saviour appears in Parsifal.

Parsifal must first learn his lesson, he passes through tests; he then becomes purified and finally attains spiritual power, the feeling of the great oneness of all existence. Richard Wagner thus unconsciously comes to great occult truths. First of all to compassion. Parsifal at first passes through a scale of experiences which fill him with compassion for our older brothers, the animals. In his violent desire to embrace knighthood he has abandoned his mother Herzeleide, who has died of a broken heart. He has battled and killed. The dying glance of an animal then taught him what it means: “to kill”.

The second stage consists in rising above desire, without killing desire from outside.

So he reaches the sanctuary of the Grail, but he does not as yet understand his task. He learns his lesson through life, He falls into temptation through Kundry, but he stands the test. Just when he is about to fall, he rises above desire; a new pure love shines forth within him like a rising sun.

Something flares up which we already discovered in the Twilight of the Gods: “Incarnatus est de spiritum sanctum ex Maria Virgine”, born of the Spirit through the Virgin, (the higher love, which is not filled with sensual feelings).

The human being must awaken within him a soul which purifies everything transmitted by the senses. because virgin substance, virgin matter, will give birth to the Ego of the Christ. The lower female element in the human soul dies and will be replaced by a higher female element which lifts him up to the Spirit.

A higher virgin power faces the seducing Kundry. Kundry, the other female element pertaining to sex which draws man down, which seeks to draw him down, must be overcome.

Kundry has already lived once as Herodias who asked for the head of John the Baptist, Herodias, the mother of Ahasver. The force which cannot find peace and seeks everywhere a sensual love, this force takes on the form of a love which must first be purified, undergo a transformation, like Kundry. Emancipation from a love dependent on the senses—this is the mystery which Richard Wagner has woven into his Parsifal.

This thought permeates all the works of Richard Wagner. Even in his “Flying Dutchman” the intuitive force of his nature leads him to the same problem, for in this work we find that a virgin is willing to sacrifice herself for the Dutchman, thus redeeming him from his long wanderings. And the same problem is contained in “Tannhäuser”. The singer's contest on the Wartburg is set forth as a contest between the singer of the old sensual love, Heinrich von Ofterdingen, and Wolfram von Eschenbach, who is the representative of the new, spiritual Christianity. He overcomes Heinrich von Ofterdingen, who has called in the aid of Klingsor from Hungary, but Wolfram overcomes both. Now we are able to understand Tristan more deeply, because we know that what lives in him is not the killing of love, but the overcoming of the race, or the purification of love.

Richard Wagner rose from Schopenhauer's “Denial of the Will” to a purification of the will.

Wagner even expressed this purification in his “Meistersingers”, where Hans Sachs' feelings toward Eve undergo a purification when he seeks to win her for himself. This is expressed not so much in the text, as in the music.

All this has streamed together in his Parsifal. Richard Wagner looked back upon the ancient ideal of the Brahmins, and perceived with sorrow the symptoms of decay in the present race. He wished to give rise to a new impulse born out of art. In his Festivals at Bayreuth he had in mind to redeem the race by giving it a new spiritual content.

This was the spirit which prompted Nietzsche, so long as he was connected with Wagner, to write about “Dyonisian Art”. He felt that these Festivals contained something of the spirit of the ancient Mysteries. The Mysteries had contributed to the development of the human race up to the fourth sub-race. In the Mystery-temple of Dyonisos it was possible to experience this uplifting impulse, and in the North, the initiates, the druids, spoke of the twilight of the gods out of which a new race would come forth, would have to come forth.

Our civilisation, with its task of introducing Christianity, stands in the very midst of these ideas. Sorrowfully the Greek disciple of the Mysteries spoke of the man “who would come to fulfil the Mysteries”.

Richard Wagner saw the time approaching when Christianity, developing out of the fifth sub-race, would have to be fulfilled. He brought faith also to those “who could not see”. A time will come when the God of the Mysteries will rise again from the human into the divine sphere. The twilight of the gods of the ancient northern saga shows us this ascent, in the gods' journey to Walhalla along the rainbow-bridge. The time draws near and must be fulfilled when Christianity begins to speak its own characteristic language, when “those who believed will be able to see again”. Bayreuth thus shows us two currents of civilisation: The renewal of the Mysteries of Greece, and a new Christianity—thus uniting what had become severed.

Richard Wagner and all those who surrounded him felt this, and Edouard Schuré had the same feeling about this art. He saw in it the prologue introducing the union of what had become severed in the past.

Religion, art and science were united in the ancient primordial drama: then came the division and three separate currents began to flow out of the one source contained within the Greek Mysteries.

Each current owes its development to the fact that it went its own separate way. In the course of time a “religious” element arose for the soul, an “artistic” one for the senses, and a “scientific” one for the understanding.

This was inevitable, for perfection could be reached only if man unfolded every one of his capacities separately until they attained the highest point of development.

If religion is led toward the highest form of Christianity, it is willing to become reunited with art and science. Art—poetry, painting, sculpture and music—will reach the summit if it becomes permeated with true religion. And science, which has reached its full development in the modern period, has really given the impulse for the reunion of these three currents.

Richard Wagner, one of the first who felt the impulse leading to a reunion of art, science and religion, has offered this to humanity as a new gift.

He felt that Christianity is again called upon to unite everything. And he poured this new Christianity into his Parsifal.

The Good Friday music, expressing Wagner's own Good Friday feelings, re-echoes in our ear as if it were the great current of a new civilisation. The Good Friday experience revealed to him that the individual development of the soul and the development of the race must go separate ways, that the souls must be lifted up and saved, that it is our task to awaken the soul to new life, in spite of the tragic fate connecting the body with the race, with the forces which are doomed to decay.

To fill the world with tones pointing to a new future, this is what Richard Wagner wished to set forth at Bayreuth, this is the newly rising star which he pointed out to us. At least a small part of humanity should listen to the tones of the future age.

Wagner's life-work ends with apocalyptic words, the apocalypse which he wished to proclaim to his period, as a true prophet who knew that a new age would dawn very soon:

“Die Gesichte, die ich sehe,
Will ich Euch künden!”

“The visions I see

let me proclaim to you!”

From all that has been said in the last few days, and especially from what was said yesterday, you will have gathered at about what time we have placed the Genesis story. In fact we have pointed out that the first momentous words of the Bible mark. the moment when we should say in terms of Spiritual Science that the substance constituting the earth and sun, hitherto one body, makes ready to separate. Then follows the separation, and during its course what is described in the opening verses takes place. The biblical description of the creation then goes on to cover all that happens until far on into the Lemurian age, right up to the separation of the moon. What has been described by Spiritual Science as coming after the withdrawal of the moon, that is, at the end of Lemuria and in the beginning of Atlantis, took place after the “days” of creation. We pointed that out yesterday. We also pointed out the deep significance of the statement that man received in his body the imprint of the earth-moon-dust. This coincided with the cosmic event which we have called the advancement of the Elohim to become JahveElohim. We had to think of this advance as more or less coinciding with the beginning of the moon's activity from outside. Thus we must think of the process of the moon's separation, and its activity from without, as associated with that Being who represents the Elohim as one undivided entity, with Him whom we call Jahve-Elohim. The first phase of the action of the moon upon the earth coincides with the imprinting of the earth-moon material into the human body. The human body, which hitherto had consisted solely of warmth, was now endowed with something expressed as follows: And the Lord God ... breathed into his nostrils the breath of life; and man became a living soul—or, let us say, a living being.

We must not fail once again to notice the aptness, the grandeur, the power of the biblical words! I have impressed upon you that the proper earthly incarnation of man depended upon his being able to wait in his spiritual nature in spiritual surroundings until suitable conditions were present in the earth itself; so that it was his late assumption of his bodily nature which enabled him to become a mature being. Had he come down into his body earlier, let us say, during the events of the fifth “day,” he could only have become a being resembling physically the beings of the air and of the water. How does Genesis describe the being of man? Wonderfully! The passage is a model of accurate and appropriate wording. We are told that the group-souls who descended into earthly matter on the fifth “day” became living creatures—became what we today call living creatures. Man did not descend at that time. The group-souls who still remained above in the great reservoir of the spirit did not descend until later. And even on the sixth “day” it was the animals nearest to man, the earth-animals proper, which came down first. Thus man was not able to descend into solid matter even during the first part of the sixth “day,” for if he had imprinted the earth-forces into himself at that time he would have become a creature physically resembling the animals. The group-souls of the higher animals descended first and populated the earth, as distinct from the air and the sea. Only after that, little by little, came about conditions favourable to the formation of the prototype of humanity.

How was it achieved? It is conveyed to us in memorable words when we are told that the Elohim set about combining their activities in order to make man after the image I have described to you. This earth-man arose because the Elohim, each with his different capacity, worked together as a group to achieve a common purpose. Man began by being the common purpose of the Elohim as a group.

We must try to get a closer idea of what man was like on the sixth “day.” He was not yet as he is today. The physical body which we find in man today only came later with the inbreathing by Jahve of the breath of life. The event which is described as the creation of man by the Elohim took place before the earth-dust had been imprinted into his bodily nature. What was he like—this man brought into existence by the Elohim, still in the Lemurian age?

Remember what I have often said about the character and nature of the man of today. It is only as regards his higher members that their physical humanity is the same in all men. As regards their sex we must distinguish. The male has a feminine etheric body, and the female a masculine etheric body. How did it come about? This differentiation, this separation into male and female, came about relatively late, after the “days” of creation. There was no such differentiation in the human being who arose on the sixth “day” as the common purpose of the Elohim. At that time all human beings had a bodily nature in common. We can best describe it (so far as representation is possible at all) by saying that the physical body was more etheric and the etheric body somewhat denser than is the case today. A differentiation between physical and etheric, a densification on the side of the physical, only occurred later under the influence of Jahve-Elohim. You will appreciate that we cannot speak of the human creation of the Elohim as separately male and female in the sense of today; the Elohim-man was at the same time both male and female, undifferentiated. Thus man, in the sense expressed by the Elohim in the words Let us make man, was still undifferentiated, still male and female at the same time. Through this deed of the Elohim the bisexual man was created. That is the meaning of the words translated male and female created he them. The words do not refer to man and woman in the sense of today, but to the undifferentiated man, the male-female man.

I am well aware that countless biblical commentators have objected to this interpretation and have sought to throw ridicule on what earlier distinguished commentators have maintained—which is nevertheless the truth. They take exception to the view that the Elohim-man was male-female, and that therefore the male-female is what was made in the image of the Elohim. I should like to ask such commentators on what they base their view. It cannot be upon clairvoyant investigation, for that will never give anything other than what I am saying. If it is upon external investigation, I should like to ask them how, in face of tradition, they justify any other interpretation. At least people ought to be told what the biblical tradition is. When through clairvoyant investigation one first discovers the true facts, then life and light breaks into the text, and minor discrepancies in the tradition no longer matter, because knowledge of the truth enables one to read the text correctly. But it is very different if one approaches the matter from the point of view of philology. One must nevertheless understand clearly that, even as late as the early centuries of the Christian era, there was nothing in the first chapters of the Bible to mislead anyone into reading the text as it is read today. There were no vowels at all, and the text was in such a condition that even the division into separate words had yet to be made. The dots which in Hebrew signify the vowels were only inserted later. Without the preparation which Spiritual Science gives, what claim has anyone to offer an interpretation of the original text, of which he can say conscientiously, and with scholarship, that it is reliable?

Thus in the Elohim-creation we have man at a preparatory stage. All the processes which are included in a term such as “human propagation” were at that time more etheric, more spiritual. They remained at a higher level. It was the deed of Jahve-Elohim which first made man into what he has become today. That had to be preceded by the creation in due order of other, lower beings. Thus the animals became living creatures by what one might almost call a premature act of creation. The same expression nephesch,¹ living creature, is applied to these animals as is ultimately applied to man. But how is it applied to man? At the moment when Jahve-Elohim intervenes and makes man into the man of today, it is said that Jahve-Elohim imprints n'schamah.² It is through having a higher member implanted into him that man himself becomes a living being.

Note what a very fruitful concept the Bible, of all books, introduces into the theory of evolution! Of course it would be foolish not to recognise that, as regards his external form, man belongs to the highest stage of the animal kingdom. This small concession may be made to Darwinism. But the essential thing is that man did not become a living being in the same way as the other, lower beings, whose nature is described as nephesch; man was first endowed with a higher member of his being, a previously prepared soul-spiritual element.

Here we come to another parallel between the ancient Hebrew doctrine and our own Spiritual Science. When we speak of the human soul, we distinguish between sentient soul, intellectual soul and consciousness soul. We know that these first arose in their soul-spiritual form during the first three “days” of creation. It was then that their characteristic tendencies were formed. But this inner soul-nature was not clothed in physical form, was not, so to say, impressed into a physical body until much later. Thus we have to understand that first there arises the spiritual, that this spiritual is then invested with the astral and then gradually condenses into the etheric-physical; it is only then that what was previously spiritual is imprinted into the body as the breath of life. Thus what was implanted as a seed into the human being by Jahve-Elohim had already been prepared earlier. It was there in the womb of the Elohim. Now it is imprinted into man, whose bodily nature had been built up from another direction. Thus it is something which enters into man from without. This impress of n'schamah first made it possible to implant in man the predisposition to, the rudiments of, the ego nature. For these old Hebrew expressions nephesch, ruach, n'schamah correspond to our spiritual scientific terms sentient soul, intellectual soul and consciousness soul respectively.

Thus this further evolution is very complicated. We must think of all that happened on the six “days” of creation, that is to say, we must think of the work of the Elohim before they advanced to Jahve-Elohim, as having taken place in higher, spiritual realms; and what we can see today in the world as physical man first came about through the deed of Jahve-Elohim.

Of all this which we find in the Bible—and again now in clairvoyant perception—and which first enables us to understand the inner nature of man, the Greek philosophers still had a consciousness derived from their various initiation centres—Plato especially, but even Aristotle still knew something of it. Anyone familiar with the works of Plato and Aristotle knows that in Aristotle there was still an awareness that man first became a living being through the introduction of a higher soul-spiritual member, whereas the lower animals went through different evolutionary processes. Aristotle expressed it somewhat as follows. He says that the lower animals became what they were through other processes of evolution; but that at the time when the forces which are active in the animal were able to become effective, the human soul-spiritual being, which still hovered in higher regions, was not yet allowed to acquire an earthly body, otherwise it would have remained at the animal stage. The human being had to wait; in him the lower, the animal stages, had to be ousted from their sovereignty through the implanting of the human member. To express this Aristotle made use of the word φθειρεσθαι (phtheiresthai). By this he meant to say, “Of course, superficially speaking, man has the same bodily functions as the animal, but in the animal these functions are supreme, whereas in man the bodily functions have been dethroned and have to follow a higher principle.” That is the meaning of the word φθειρεσθαι.

The same truth lies behind the biblical story of the creation. Through the implanting of n'schamah the lower members were dethroned. In the bearer of his ego man has acquired a higher member. But his earlier, more etheric nature was thereby brought down a stage and became differentiated. Man acquired an external, bodily member, and an inner, more etheric member; the one became denser and the other more rarefied. The principle was repeated in man which we have come to recognise as running through the whole of evolution. We saw how warmth condensed to air and rarefied to light, how air condensed to water and rarefied into sound-ether and so on. The same process takes place in man at higher levels. The male-female becomes differentiated into man and woman, and moreover in such a way that the denser physical body appears on the outside, the more rarefied, etheric, invisible body goes inwards. We could also call this the progress from Elohim-man to man the creation of Jahve-Elohim. The man we know today is the creation of JahveElohim, and the sixth “day” of creation corresponds with the Lemurian age, in which we speak of the male-female human being.

Now the Bible speaks of yet a seventh “day” of creation, and we are told that on this seventh “day” the Elohim rested. What does that actually mean? We only understand it aright if we realise that this is the very time when the Elohim rise, when they experience their promotion to become Jahve-Elohim. But we must not conceive Jahve-Elohim as the entire hierarchy of the Elohim united; we must understand that the Elohim give up, so to speak, only a part of their Being to the moon-Being, and hold the rest in reserve; and that in this older part of their Being they continue their own further evolution. So far as this part of them is concerned, their work is no longer devoted to the creation of man. That part of the Elohim which has become Jahve-Elohim continues to work on man. The other part does not work directly upon the earth, it devotes itself to its own evolution. That is what is meant by rest from earthly work, by the Sabbath day, by the seventh “day” of creation.

And now we must call attention to something else of importance. If everything that I have just been saying is correct, then we must regard the Jahve-man, the man into whom Jahve impressed his own Being, as the direct successor of the more etheric, more delicate man who was formed on the sixth “day.” Thus there is a direct line from the more etheric man, who is still male-female—from the bi-sexual man—to the physical man. Physical man is the descendant, in a densified form, of the etheric man. If one wanted to describe the Jahve-man who passes over into Atlantis, one would have to say: “And the man who was formed by the Elohim on the sixth ‘day' of creation developed further into the unisexual man, the Jahve-man.” Those who followed after the seven “days” of creation are the descendants of the Elohim-men, and thus of what came into being during the first six “days.”

Again the Bible is sublime when, in the second chapter, it tells us that the Jahve-man is in fact a descendant of the heavenly man, the man who was formed by the Elohim on the sixth “day.” The Jahve-man is the descendant of the Elohim-man in precisely the same way as the son is the descendant of the father. The Bible tells us this in the fourth verse of the second chapter, which says “Those who are to follow are the descendants, the subsequent generations, of the heavenly man.” That is what it really says. But if you take a modern translation, you find the remarkable sentence: These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens. Usually we find the whole hierarchy of the Elohim called “God,” and Jahve-Elohim called “the Lord God”—the Lord God made the earth and the heavens. I ask you to look at this sentence carefully and try honestly to find a reasonable meaning for it. Anyone who claims to do so had better not look on ahead in his Bible, for the word used here is tol'doth,³ which means “subsequent generations”; and the same word is used in the later chapter which tells of the subsequent generations of Noah. Thus here it is speaking of the Jahve-men as the descendants, the subsequent generations, of the heavenly Beings, in the same way as there it speaks of the descendants of Noah. Thus this passage must be translated something like this: “In what follows we are speaking of the descendants of the heaven-and-earth beings who were created by the Elohim and further developed by Jahve-Elohim.” Thus the Bible too looks upon the Jahve-men as the descendants of the Elohim-men. Anyone who wants to presuppose a fresh account of the creation, because it says that God created man, should also look at the fifth chapter, which begins This is the book of the generations (the word used there is the very same as in the other passages—tol'doth), and should assume a third account there—thus making his Rainbow Bible really complete! That way you will get a whole knocked up out of Bible fragments, but will no longer have the Bible. If we could go on longer, we should be able to elucidate what is said in chapter five too.

Thus, when we go deeply into these things, we see that there is full agreement between the biblical account of the creation and what we can establish through Spiritual or Occult Science. This leads us to ask why the Bible account is in a more or less pictorial form. What do these pictures represent? And then we realise that they too are the result of clairvoyant experience. Just as today the eye of the seer gazes in the supersensible upon the origin of our earth existence, so too did those who originally composed the Bible story gaze upon the supersensible. It was by clairvoyant experience that the facts originally given to us were acquired. When we set to work to construct prehistory from the point of view of purely physical observation, we start from the traces of it which are extant and discoverable by external means, and the farther back we go in physical life and physical origins the more hazy the physical forms become. But in this misty element spiritual Beings hold sway. And man himself in his spiritual part was originally within them. And if we pursue our study of its origin as far back as the times described in Genesis, we come to the original spiritual condition of our earth itself. The “days” of creation refer to spiritual stages of development, only to be grasped by spiritual investigation. What the Bible is telling us is that the physical is little by little formed out of the spiritual.

When the seer gazes upon the facts which are described for us in Genesis, he fords to begin with only spiritual processes. The physical eye would see absolutely nothing; it would gaze into a void. But, as we have seen, time goes on. Little by little for the seer the solid crystallises out of the spiritual, just as ice is formed out of water and solidifies. Out of the flowing sea of the astral, of the Devachanic, emerges what can now be seen by the physical eye. Thus, as clairvoyant observation proceeds, within the picture which to begin with has to be understood as purely spiritual, the physical emerges like a crystallisation. It follows that at an earlier time physical eyes would not have been able to discover the human being. Right up to the sixth and seventh “days” of creation, that is, right up to our Lemurian age, man could not have been seen by the physical eye; at that time he only existed spiritually. That is the great difference between a true theory of evolution and a fancy one. The fancy one assumes only a physical process of development. But man did not originate by lower beings evolving to human stature. It is utterly absurd to imagine that an animal form can be transformed into the higher, human form. During the time when the animal forms came into being, forming their physical bodies below, man had already long been in existence, but it is only later that he descends and takes his place beside the animal natures which had descended much earlier. Anyone who cannot look upon evolution in this way is beyond help; he is hypnotised as it were by modern concepts, he is influenced, not by natural scientific facts, but by contemporary opinion.

If we want to connect the coming into being of man with that of all other creatures, we must say that first there appear two branches, the birds and the marine animals;⁴ then, as a special offshoot, come the land animals; the birds and marine animals came into existence on the fifth “day” of creation, the land animals on the sixth. And then came man, only not by producing the same line further, not as a continuation of the series, but by a descent upon the earth. That is the true theory of evolution, and it is contained more exactly in the Bible than in any modern textbook which surrenders to materialistic fantasy.

These are a few fragmentary remarks such as always seem to be required in the last lecture of a Cycle. To follow up adequately every aspect of such a theme as this would take months; there is so very much in this Genesis story of creation. In our Cycles we can never do more than touch upon things, and that is all I have attempted to do this time. I should like to emphasise once more that it has not been so very easy for me to give this particular course; nor will any of my hearers readily realise how difficult it is to reach the depths upon which the Bible story is based, how hard it is to find the true parallel between already ascertained spiritual scientific facts and the corresponding passages in the Bible. If one works conscientiously, the task is an extraordinarily exacting one. It is so often assumed that the eye of the seer reaches with ease everywhere—that one has only to look, and everything follows of itself. An inexperienced person often thinks, when confronted with a problem, that he will easily be able to solve it, whereas the further he probes the more numerous are the difficulties which present themselves. This is so even in ordinary, external research, and when one leaves the physical and plunges into clairvoyant investigation, then the real difficulties begin to show themselves, and with them the feeling of the great responsibility incurred in speaking of these things at all. Nevertheless I think I may say that I have not made use of a single word in the whole of this Cycle which cannot stand, which is not as far as it goes an adequate expression in our own language of the right way to conceive these things. But it was certainly not easy.

There is much that I could still say. Especially something which has been borne in upon us at every stage during these lectures—and that is the need for anthroposophical teaching so to permeate our hearts as to lift us with all the strength of our inner life to ever higher forms of perception, to an ever larger-hearted comprehension of the world. Whether we become better men in the intellectual, feeling and moral spheres—that is the touchstone for the fruitfulness of what we gather in the spiritual-scientific field. To study the parallel between spiritual-scientific investigation and the Bible can be particularly fruitful; for it enables us to experience how we ourselves are the “primal cause,” the “primal state,” as Jacob Boehme would have said, in that supersensible spiritual womb whence also came those very Elohim who developed into Jahve-Elohim, into that higher form of evolution, in order to bring about the great goal of their activity, which we call man. Let us comprehend our origin with due reverence, but also with a due sense of our responsibility. The Elohim and Jahve-Elohim gave their highest forces to the beginning of our evolution. Let us look upon this our origin as laying upon us an obligation to absorb into our human nature more and more of the spiritual forces which in the course of subsequent evolution have entered into the development of the earth.

We have spoken of the influence of Lucifer. Because of this influence something which lay in the womb of that spirituality in which man too originated remained there for the time being; it came forth later in the incarnation of the Christ in the body of Jesus of Nazareth. Since that time the Christ has worked in the earth as another divine principle. And contemplation of the great truths of Genesis ought to point us to the duty of taking more and more into our own being the spiritual Being of the Christ; for only by permeating ourselves with the Christ principle shall we be able to fulfil our human task; only so shall we become on the earth more and more what we were predisposed to be in those times with which the biblical story of creation is concerned.

Thus such a series of lectures as this can not only give us knowledge, but can stir forces in our souls. Even if we forget much of its detail, may what we have learnt through a closer examination of the biblical story of creation go on working as power in our souls. I may perhaps be allowed to say this at the close of these lectures, during which we have tried to immerse ourselves in our anthroposophical life. Let us try to take with us the strength which should flow from this teaching. Let us carry it away with us, let us fructify our outside life with this strength. Whatever we may be doing, in whatever worldly profession we may be engaged, this strength can warm and ripen our creative activity as well as intensify our joy, our happiness. No one who has rightly grasped the sublime origin of human existence can go on living without taking this knowledge as a germinal force of blessing and joy for the rest of his life. When you try to carry out deeds of love, let the truth about the mighty origin of men shine forth from your eyes, and thus you will best reveal what anthroposophical teaching is. Our deeds will proclaim its truth, rejoicing those around us, conferring blessing, refreshment and health upon our own spirit, soul and body. We ought to be better, stronger, healthier human beings through having absorbed anthroposophical teaching. May this above all be the effect of this Cycle! It should be a seed which sinks into the soul of the hearer only to spring up again and bear fruit for those around us. Thus we go our separate ways, while our spirits remain united, and we try to work together to translate this teaching into life. Let us permeate ourselves with this spirit, without weakening, until the moment when we are able to meet again not only in the spirit but in the flesh.

• 1. See Figure 12, below.
• 2. See Figure 13, below.
• 3. See Figure 14, below.
• 4. Dr. Steiner draws on the blackboard.

We have devoted much attention in these lectures to a subject that arose out of the dramatic performances which preceded them, but it is a subject which is intimately bound up with the aim we have set before us in this year's Cycle. I am referring to the world of the Greek gods and the form it took. Since our actual subject is ‘Wonders of the World, Ordeals of the Soul and Revelations of the Spirit’, why should we have spent so much time talking about the world of the Greek gods? The reason is that such a study can provide—as well as much else—the basis we need for a spiritual-scientific study of the world. I have pointed out that the concept of nature and natural existence which is generally accepted today was quite unknown to the ancient Greek. If we call to mind what the thought and feeling of ancient Greece was really like, we find there no chemical, physical, biological laws as we understand them today. What lit up in the soul of the ancient Greek, what was enkindled in the spirit of this marvellous Greek civilisation when the eye (clairvoyant or otherwise) was directed upon the wonders of the world, presented itself to them as a kind of knowledge, a kind of wisdom; but for us it is the marvellous structure of their world of gods. Anyone who looks upon this world as having no inner coherence, which is the usual attitude, knows nothing of what it is trying to express. This world of the Greek gods, in its wisdom-filled structure, is actually the Greek reply to the question ‘What is the response of the human soul to wonders of the world?’ The Greek response to the riddle of the world was not a law of nature as we understand it, but the shaping forth of some group or other of divine beings or divine forces. Hence in these wonderful clues we have followed up in the last few lectures, and which we sometimes found so astonishing, but which, pieced together, give us the world of the Greek gods, we cannot help seeing the equivalent of our own dry-as-dust, prosaic, abstract wisdom. And if we want to make real progress in Spiritual Science we must acquire a feeling that it is possible to think and feel in an entirely different manner from the modern way.

But when in the last lecture we were considering the figure of Dionysos, our attention was drawn to yet another thing. While the rest of the gods represent what was reflected in the soul of the Greek when he tried to understand the wonders of the world, we found that in the figure of Dionysos the Greek has concealed what we might call the inherent contradiction of life, and we shall get no further unless we give some thought to this aspect. Abstract logic, abstract intellectual thinking, is always trying to discover inconsistencies in higher world-conceptions, and then to say, ‘This world-conception is full of inconsistencies, it cannot therefore be accepted as valid.’ The truth is, however, that life is full of contradictions, indeed nothing new, no development would be possible unless contradiction lay in the very nature of things. For why is the world different today from what it was yesterday? Why does anything become, why does not everything remain as it was? It is because yesterday there was a self-contradictory element in the state of things, and today's new state has arisen through the realisation of yesterday's contradiction and its overcoming. No one who sees things as they really are can say, ‘Falsehood is detected by proving contradiction’ ... for contradiction is inherent in reality. What would the human soul be like if it were free from contradictions? Whenever we look back at the course of our life we see that it has been activated by contradictions. If at some later date we are more perfect than we were earlier, it has come about because we have got rid of our earlier condition, because we have discovered our earlier state to be in contradiction to our own inner nature, and thus have called forth a reality of our own inner being in contradiction to what was. Contradiction is everywhere at the basis of all beings. Particularly when we study the entire man, the four-fold man, as we are accustomed to treat of him in the light of occultism, do we find this contradiction, a contradiction which addresses itself not only to our reason, to our philosophy, but to our hearts, to our whole soul-nature.

We must constantly remind ourselves of the fundamental basis of our Spiritual Science, that man as he stands before us consists of physical body, ether body, astral body and ego. Our being consists of these four members. Let us look at them as they meet us to begin with on the physical plane, in the physical world. We will for the present ignore the question as to how the human being appears to clairvoyant sight, we will just ask how the four members of the human being appear to physical eyes, for the physical world. Let us begin with the innermost member of the human being, the ego, which as you know we regard as the youngest—or better call it ‘the ego- bearer’. The outstanding characteristic of this human ego occurs at once to anyone who studies the world with even a little intelligence. However widely we search, we shall never find this ego by the exercise of our physical senses, by exercising our faculties for knowledge of the physical world. It is not visible to our eyes, nor in any way perceptible to any faculty for acquiring knowledge of the outer world. Hence when we meet another man, if we only try to study him physically, with purely physical instruments, if we do not enlist the help of the clairvoyant eye, we can never observe his ego. We go about among men, but with organs of perception for the outer world we do not see their egos. If anyone thinks he can see egos he is utterly deceiving himself. With physical faculties for acquiring knowledge of external things we cannot observe the ego as such; we can only contemplate its manifestation through the organs of the physical body. A man may be inwardly a thoroughly untruthful person, but so long as he does not utter the lie so that it passes over into the external world, we cannot see it in his ego, because egos cannot be observed with external physical instruments. Thus, however far we go in investigating with the forces of physical knowledge, we only encounter this ego once. Although we know quite well that there are many egos upon the Earth, only one of them is to be perceived, and that is our own. In the physical world, or for physical instruments of knowledge, each man has only one opportunity of perceiving the ego, that is his own ego. So that we may say that the peculiarity of this youngest and highest member of the human being is that its existence, its reality, is capable of being perceived in one example only, in ourselves. The egos of all other men are hidden from us within their bodily sheaths.

From this ego, as the innermost, as the youngest, but also the highest member of the human being, let us now turn to the outermost member, to the physical body. As you know from things I have written or said on various occasions in recent years, the physical body can only be known in its true inner being to clairvoyant consciousness. To ordinary consciousness, to the physically based powers of physical knowledge, the physical body manifests itself only as maya or illusion. When we meet a man, what we see as his physical body is maya, illusion. But there are as many instances of this illusion of a physical body as there are men to be met with on Earth. And in this respect—as maya—our own body is just like that of other men. Thus there is a great difference between the perception of our own ego, of which only one example is given, and the perception of human physical bodies, of which we have as many examples as the people we know on Earth. We only learn to know the ego when we direct our physical faculty of knowledge upon ourselves. We have to look into ourselves with the power of knowledge which we have acquired upon the physical plane if we wish to learn to know our ego.

I should perhaps add, because there is so much unclear thinking, that what I mean by the ego which we perceive with our physical powers of knowledge belongs entirely to the physical world. It would be idle nonsense to say that what a man's normal faculties find within him as his ego ever belongs to any other world than the physical. If anyone were to consider the ego, observed not with clairvoyant but with normal faculties, as belonging to any other world than that of the physical plane, he would be making a mistake. In the higher worlds things look quite different; the ego too for clairvoyant consciousness is something very different from what man finds within him in normal consciousness. We must not think of the ego of which ordinary psychology and ordinary science speak as belonging to anything but the physical plane; only we are looking at it from within, and because we stand within it, as it were, because we do not confront it from the outside, we are able to say: ‘Admittedly we learn to know this ego upon the physical plane only, but we do at least learn to know it in its own inner being, by direct knowledge, whereas what we know of the physical body, of which we see so many specimens in the world, is only maya.’ For as soon as the faculty of clairvoyance is turned upon the physical body it dissolves like a cloud, vanishes away, reveals itself as maya. And if we wish to get to know the physical body in its true form we have to rise, not just to the astral plane but to the highest region of Spirit- land, to Devachan; thus a clairvoyance of a very high order is needed if we wish to learn to know the physical body in its true form. Here below, in the physical world, the physical body has only a quite illusionary stamp, and it is this counterfeit image that we see when we look at this physical body from outside. Thus these two members of the human organism, the highest and the lowest, show a very remarkable contrast. Here in the physical world we see the human physical organism as maya—that is to say, it is not at all in accordance with our inmost being; but the ego we see here in the physical world is in its physical manifestation quite in keeping with our inmost being. Please take note of that, it is an extremely important fact. Let me put it in another way, half symbolically, and yet with all the seriousness which the reality demands. Half symbolically ... yes, but this pictorial approach has a fulness about it which comes nearer to expressing the truth than any abstract concepts.

Half symbolically then, but also half seriously, I ask how we have to think of Adam and Eve in Paradise before the Fall. We know that according to the Bible they were unable to see each other's outer physical bodies before the Fall, and that when they did begin to see them they were ashamed. That is the expression of a most profound mystery. The Old Testament tells why Adam and Eve were ashamed of their bodies after the Fall. It indicates that before the Fall the bodies they had were more or less spiritual bodies, bodies only accessible to clairvoyant consciousness, bodies of quite different appearance from physical bodies, bodies which expressed the ego in its true form. We see that even the Bible recognises that quite a different bodily form, one only perceptible to clairvoyant vision, was really fitted to the deepest being of man, and that the external physical body we have today actually does not measure up at all to the inner being of man. What then did Adam and Eve feel when their relation to each other was no longer one in which they did not see their physical bodies, but on the contrary, one in which they did see them? They felt that they had fallen into matter, that, out of a world to which they had formerly belonged, denser matter than had been theirs formerly had been instilled into them. They felt that man with his physical body had been transplanted into a world to which, if the true nature of his ego is taken into account, he does not belong. No more striking expression could be found to mark how little the outer expression of his being, the sensible reality, really measures up to the divine ego than this being overcome by shame.

But we can look at the matter from another aspect, which throws quite a different light upon it. If man had not descended into his physical body, had not taken into himself the denser matter, he would not have been able to acquire his ego-consciousness, or in terms of the Greek mind, he would not have been able to participate in the Dionysos forces. That also was felt by the Greeks. They felt that the ego of man as it lives on the physical plane has within it not only those forces of a higher spiritual, super-sensible world which it had had before the Fall, and which stream into it out of the spiritual worlds above, but that it is also dependent upon forces which come from quite another side, from the opposite direction. We know that before man had acquired his present ego-consciousness it was normal for him to have a clairvoyant consciousness. But this clairvoyant consciousness was a pictorial one, a dreamlike one, it was not a consciousness lit up by any real intellectual light; man only acquired that later. This old clairvoyant consciousness had to be lost to man in order that a new ego-consciousness could arise. To this end the old form of the ego, the old Dionysos Zagreus had to be destroyed.

We had before us yesterday the impressive picture of how this came about—of how in the language of Greek mythology the elder Dionysos was dismembered by the Titans, and emerged again later as the younger Dionysos, that is, as our present ego-consciousness, the consciousness which has come about in human evolution as the achievement of time. But in order to bring about the birth of the younger Dionysos the human mother, Semele, has to play her part. The figure of Semele furnishes another example of the unerring wisdom of Greek feeling for the true wonders of the world.

A necessary condition for the coming into existence of this younger human ego was that the old clairvoyant consciousness had to die out, had to sink below the horizon of consciousness. Anyone who knew that—and those who built up Greek mythology did know it—said to himself: ‘Once upon a time the human soul was endowed with a clairvoyant consciousness which looked up into a world full of spiritual beings and spiritual deeds, into a world in which the human being was still a fellow-citizen. But in course of time man has withdrawn from this spiritual world, and has become a quite different being, a being permeated by an ego.’ What would happen to a man of today if, without his having undergone any preparation, any kind of esoteric training, suddenly, in a moment, there were to stand before him, instead of the physical world as it appears to physical eyes and physical ears, the world that was there for the old clairvoyant consciousness? Let us imagine that, by some miracle or other, instead of the world which displays itself to him in the star-strewn heavens, in the rising and the setting of the sun, in mountain and cloud, in minerals, plants and animals, suddenly the world of old Atlantis were to stand before a normal human consciousness of today ... the man would be shattered, so dreadful, so alarming, would seem the world which is nevertheless all around us; for this world is there behind everything, it is all around us ... but it is covered over by the world of our ego. There is a world around us which would fill the man of today with fear, would shatter him with terror, if he were suddenly confronted by it. But the ancient Greek felt this too. That is also implicit in the wonderful, wisdom-filled form of the Dionysos saga. Dionysos had to come from another direction from that of the world-wonders in which the ancient Greek consciousness had placed Zeus and the other figures of the upper gods ... the ancient Greek felt that in what constituted the world of men there lived something different from what lived in the gods of Zeus's world.

That the world in which we live has a heterogeneous constituent was felt too by the Greek. He felt that an element is included in our physical human existence that is certainly not present in the super-sensible world. Hence the younger Dionysos, macrocosmic representative of our modern ego-consciousness, could not be like the elder Dionysos, a son of Persephone and Zeus, but he had to be a son of an earthly mother—he was the son of Semele and Zeus. But we must bear in mind what the Greek consciousness added in the further development of this saga. It was brought about through the machinations of Hera that Semele saw Zeus in his true form, not as the old Atlantean hero, but as he now is. That could only happen by means of clairvoyant consciousness. What then does it mean that Semele was to see Zeus for a moment as he now is? It simply means that Semele became for a moment clairvoyant. She was destroyed by flame because she saw Zeus in the flames of the astral world. Semele bears witness to this human tragedy, a tragedy which would immediately come about if man, unprepared, were to enter clairvoyantly the spiritual
world.

Hidden somewhere or other in the world of the Greek tales, all the truths about the wonders of the world are to be found. We find secreted there how Dionysos, the macrocosmic representative of the ego—the ego which no man endowed with normal consciousness can see in more than one exemplar—derives from a being of the physical world; that, so to say, what only meets the eye for normal physical consciousness as a maya was embodied in Dionysos; in other words, we see how Dionysos had to participate in the great Illusion, in maya. Today when we discuss the wonders of the world in our prosaic, dry-as-dust way, we speak of physical, chemical, biological laws. The Greek used splendid pictures which really penetrate far deeper into those wonders than our laws that only skim the surface. This is true of the whole world of Greek legend and Greek mythology.

Thus we see as if in a mighty occult script, the question arising out of this Greek myth. If this essential human ego is to manifest in a bodily form, can we expect to see it in the human form we have in the physical world? No, for this form is maya, it is not at all a manifestation of the real ego, it is truly of such a nature that the real egos in Adam and Eve were right to be ashamed of it. What we as men are confronted by today is in fact a real contradiction, and the Greek felt that too. Although it has often been said, very superficially, that he only paid attention to the outer beauties of Nature, even the Greek felt the self-contradiction in the external human form. He was not a naturalist in the sense in which modern man believes he was, but he felt profoundly that the human form as it walks the Earth today is a compromise, from no aspect does it show itself to be what in reality it ought to be. Suppose for a moment that the human form had only arisen under the influence of physical, etheric and astral bodies, suppose that no ego had entered into this human form, then it would have been fashioned as it was when it came over from the previous embodiments of our Earth, as it came over from Saturn, Sun and Moon. Then the human form would be different from what it actually is. If the Earth had not endowed man with the ego, men would be walking about with quite different-looking physical forms. Secretly, in the depths of his soul, the ancient Greek wondered what the human form would look like if earthly men today were ego-less, if men had not participated in the blessings bestowed by the Earth, had not participated in the coming into existence of the ego, had not taken Dionysos into themselves! If there were among us on the Earth men who had developed purely under the influence of the forces of physical, etheric and astral bodies, he wondered what they would look like. And the Greek—uplifted, inspired by the spirit, and moved by unutterable depth of feeling—even put to himself the corresponding question: ‘If there were only the ego, if the ego had not been drawn into the physical, etheric and astral bodies, how would it be formed?’

It would not have a physical body such as it has now, it would have a spiritual body that would be quite different from our external human body. But this spirit-body exists only for a clairvoyant consciousness, it is nowhere to be seen in the physical world. What, then, really is the man who actually walks about the earth? He is neither the ego-less man, purely under the influence of astral, etheric and physical bodies, nor is he the ego-man, but a compromise between the two, something coming about as the result of a combination of both. The man we see before us is a composite being. The Greeks felt this and they said to themselves: ‘Since Dionysos, the younger Dionysos, is really the first teacher of intellectual civilisation, we must imagine him as not yet in a body which has already been subjected to the influence of the ego, for it is through the effect of the Dionysos civilisation that man has first to acquire the intellectual ego. Therefore Dionysos must be represented as this human ego still outside the human body.’ So when the Greeks depicted the procession of Dionysos, which I have called a march of civilisation, they could only accurately represent it on the basis that the essential ego of Dionysos had not yet entered the human body, but was just on the point of doing so; they could only imagine that Dionysos and all his followers had the kind of bodies which would inevitably come about if there were no egos in them, if their bodies were under the influence of forces emanating only from the physical, etheric and astral bodies. They said to themselves: ‘Dionysos and his rout should not look like the man of today, whose bodies are the combined result of the invisible ego and the visible body, but the invisible ego should hover as an aura over the bodily form and the body should be so fashioned as would inevitably come about under the sole influence of physical, etheric and astral bodies, that is, as a man would inevitably be formed if he had continued to develop the forces he had brought over from the Moon without taking in the Earth ego.’

Because the Greek soul has given a graphic answer to this world-riddle quite in accordance with the truth, it has portrayed in the figure of Dionysos, and particularly in the figures of those who constituted his band of followers, human figures who have the ego outside them, and whose own external forms really show only the forces of physical, etheric and astral bodies. These are the satyrs and Sileni who follow Dionysos on his travels, that wonderful creation of picture forms which comes to us from Greek thought. That is what man would look like if we were able to separate the composite form into its component parts. Imagine for a moment that by some kind of magic the physical, etheric and astral bodies of a man could be so treated that the invisible, super-sensible body of the ego could be torn out of him, then he would turn into a figure resembling those who followed in the train of Dionysos.

But the Greeks in their admirable mythology have also drawn attention to something else. We know that the ego has only gradually drawn into the human form, that in the time of Atlantis it was not yet within the body. What then, were these Atlantean bodies like? In the satyrs and the fauns and in Pan, as we shall see later, Greek fantasy and Greek intuition has elaborated pictures of the average Atlantean. Under present Earth conditions such human forms can of course no longer arise. The figures of the satyrs and the fauns and the whole rout of Dionysos represented those stragglers who had most closely retained the ancient Atlantean form. Dionysos had to take with him on his travels the very men who bore the least trace of the ego within them, because he was to become the ego's first teacher.

We see then that the Greeks represented in this train of Dionysos the forms of average Atlantean men. Atlantean men were so formed that they did not have skeletons such as men have today. The human body has become more solid; it was much softer in Atlantean times. For this reason it was incapable of preservation, and the geology, the palaeontology, of today will be hard put to it to find any trace of the real Atlantean man. But a geology, a palaeontology, of quite a different kind has preserved the Atlantean man for us! It is not in the geological strata of the earth that we have to delve if we wish to know the man of prehistoric times, the man whose higher corporeality was still outside the physical body. To burrow in the earth is quite absurd; in the earth we shall never find traces of prehistoric man which are anything but decadent. But in the strata of human spiritual life, in the strata of spiritual geology which have been preserved for us in the wonderful Greek mythology, there we shall find the normal, average, Atlantean man, just as in the geological strata of the earth we find snail shells and mussel shells. Let us study the configuration of the fauns, of Pan and of Silenus; it is there that we have the spiritual fossils which lead us to the Earth's prehistoric humanity. Therein we see how the ancient Greek consciousness had an answer to wonders of the world which today may be dubbed sentimental, dreamy, fantastic, but which nevertheless was imbued with a kind of science more profound than our modern abstract, prosaic, intellectual science. There are today many Darwinian and anti-Darwinian hypotheses as to what prehistoric man looked like. The Greeks set this world-riddle before us in a way that can satisfy the soul. Neither Haeckelism nor any other branch of Darwinism, nor the excavations of geology, tell us anything about the outward appearance of prehistoric man, but Greek mythology has supplied the answer to this question for us by its representations of the rout of Dionysos in its plastic art.

We must come to feel that Greek mythology really provides a serious answer to questions about the wonders of the world, and then we shall be able to enter into it ever more deeply. It is only someone who does not understand what underlies these things who can say, ‘I can't accept that interpretation, it is too far fetched.’ Anyone who knows the whole story in all its ramifications, besides knowing the true development of man as revealed by the Akasha Chronicle, knows that there is nothing fantastic, nothing sentimental in what is being put before you today as Spiritual Science. The fancifulness, the sentimentality, lies in the abstract, empirical science of today, which imagines that it can dig up from the strata of the physical earth something that is not there, and can make a study of that while it ignores the wondrous script of spiritual geology which comes before us, to the rescue of human wisdom and its evolution, in the impressive mythology of ancient Greece.

If you enter into the spirit of the lectures given here in the last few days you will be able to accept the idea that not only do the Beings and forces of the various Hierarchies guide and direct events upon our Earth and especially the course of human evolution, but also that the Beings of these Hierarchies themselves undergo evolution or development. We spoke of how the Beings of a particular Hierarchy intervene in order to direct the evolution of a particular race, how, for example, as normal and abnormal Spirits of Form they cooperate to organize the various races.

Now the question which confronts us is whether these spiritual Beings themselves advance to a higher rank. When we look back over the post-Atlantean times we are conscious that in the course of their development certain spiritual Beings advance to the next higher rank. Since the Atlantean catastrophe, since the beginning of the post-Atlantean evolution, we are living in an Age when certain Archangels, certain Beings of the Hierarchy of the Archangeloi, advance to the rank of the Archai or Time Spirits. This is a most interesting phenomenon, for when we observe how the Folk Spirits, or Archangels in our terminology, rise to a higher rank, only then do we have a true understanding of cosmic events. This advance in rank is connected with the fact that in late Atlantis and for some time after, the distribution of mankind, the distribution of races, has been followed by a second migration of peoples. If we wish to understand the period when the division of mankind into the five root races of which we have already spoken took place, we must look far back into early Atlantean times. If we wish to ascertain when those who became the black or Ethiopian race migrated to a particular geographical area in Africa, when those who became the Malayan race migrated to Southern Asia, then we must look back to early Atlantean times. Later on, other migrations followed upon these early migrations.

Whilst, therefore, the Earth was already colonized by the nuclei of these peoples, other peoples were dispatched to those geographical areas of the Earth already colonized. Thus we meet with a second migration in later Atlantean times. If we wish to understand the pattern and extent of the distribution of races in Europe, Africa, and America at the time of the gradual submergence of Atlantis, and the later great migration towards the end of the Atlantean epoch, when a small band first set out during the post-Atlantean epoch, then we must clearly realize that we are here dealing with that mighty stream of humanity which pushed forward into Asia, into Indian territory, and that, as has often been pointed out, the nuclei of future peoples remained behind at different points and from these nuclei were developed the various peoples of Asia, Africa and Europe. We are here concerned therefore with an earlier distribution and a later expansion, with a second wave. The purpose of this second wave was to dispatch in a West-East direction those folk communities who were each under the guidance of an Archangel. But these Archangels who were the spiritual Powers directing these tribes or folk communities were at different stages of development; in other words, some were nearer than others to the rank of a Time Spirit or Spirit of the Age. We have to look to the Far East for that movement of peoples whose Archangel was the first to attain the rank of a Time Spirit. This was the stream which merged with the original inhabitants of India and formed the ruling class of that country and so laid the foundations of the first post-Atlantean civilization after their Archangel had been promoted to be the first Time Spirit or Archai-being of the post-Atlantean civilization. Now this Time Spirit directed the sacred culture of ancient India and made it the leading culture of the first post-Atlantean epoch. Meanwhile the other peoples of Asia who were gradually developing, were for a long time simply under the direction of Archangels.

The peoples of Europe also who had remained behind during the migration from West to East had long been under the guidance of Archangels when the Archangel of India had already risen to the rank of an Archai-being who then worked through intuition upon those great teachers of India, the Holy Rishis. Through the mediation of this exalted and important Spirit the Rishis were able to fulfil their high mission in the manner already described. This Time Spirit worked on for a long time, whilst the people lying to the North of ancient India were still under the guidance of the Archangel. After the Time Spirit of India had fulfilled his mission he was promoted to lead the entire evolution of post-Atlantean humanity.

In the Old Persian epoch the Archangel became the Spirit of Personality, the Time Spirit, from whom the great Zarathustra or Zoroaster, the original Zarathustra, received his inspiration. This again is an example of an Archangel, a Folk Soul who has risen to the rank of Time Spirit. As we stated at the beginning of this lecture, we are experiencing the same situation today) namely, that the Archangels, in the course of fulfilling their mission, advance to the rank of guiding and ruling Spirits of the Age.

In the Egypto-Chaldean epoch, the Archangel of the Egyptian people and the Archangel of the Chaldean people, both rose to a higher rank. During this epoch the Archangel of the Egyptian people rose to the rank of a leading Time Spirit and took over the guidance and control of that which formerly devolved upon the Chaldean Archangel. The leader in the Egypto-Chaldean age thus became the third mighty, guiding Time Spirit who had gradually advanced beyond the rank of the Egyptian Archangel But this was also the epoch in which another important development took place, a development which ran parallel with the Egypto-Chaldean civilization and is related to the development to which we drew special attention in our last lecture.

We have seen that everything associated with the Semitic tribes assumed a special significance, and that from amongst the Semitic race Jahve or Jehovah had chosen a Semitic people to be his chosen people. Since he had chosen a particular race to be his special people, He needed at first, whilst this race was gradually developing, a kind of Archangel to act as his vice-regent. In ancient times, therefore, the evolving Semitic people was guided by an Archangel who was under the continuous inspiration of Jahve or Jehovah and afterwards this Archangel himself grew to be a Time Spirit. Apart from the ordinary evolving Time Spirits of the Old Indian, Old Persian and Old Chaldean peoples therefore, there was yet another Time Spirit who played his own special part by working within a particular people. This is a Time Spirit who, in a certain respect, appears in the mission of a Nation Spirit, a Time Spirit whom we must call the Semitic Nation Spirit. His task was of a very special kind ‘ You will understand this if you bear in mind that, in reality, this particular people was singled out from the normal course of evolution for special guidance. Through these special arrangements this people was entrusted with a mission which was of particular importance for the post-Atlantean epoch and which was distinguished from the missions of all other peoples. One can best understand this mission of the Semitic people by comparing it with the missions of the various peoples of the post-Atlantean epoch.

Mankind is subject to two spiritual currents. The one has its starting-point in monadology or pluralism¹ to give it its correct name. This theory recognizes more than one ultimate principle in ontology. Wherever you turn you will find that in some form or other the peoples of the post-Atlantean epoch started from a plurality of aspects of the Divine—the trinity of ancient India, later symbolized in the figures of Brahma, Shiva and Vishnu; the trinity of Odin, Hönir and Lödur of German mythology. You will find a trinity everywhere and this trinity subdivided into a plurality. This characteristic is peculiar not only to myths and teachings about the Gods, but also to philosophies where we meet it again in the form of monadology. This is the one current which, because it starts from pluralism or monadology can offer the greatest possible variety. It was in the post-Atlantean epoch that, starting from the farthest East in India and following a wide curve through Asia to Europe, this doctrine of pluralism which after all is expressed in Anthroposophy by our recognition of a number of widely differing Beings and Hierarchies, has been represented in the most diverse ways and in a wide variety of forms.

The polarity to pluralism was monism, the doctrine that one principle of being or ultimate substance constitutes the underlying reality of the physical world. The real inspirers of the worship of a single divinity, those who gave the impulse towards monotheism and monism are the Semitic peoples. It is natural to them, and if you recall what I said in this morning's lecture, it is their mission to represent the one God, the Monon.

He who, surveying the Universe, persisted in explaining the phenomena of the Cosmos by a single ultimate principle, a monon, would remain prisoner of his limitations. Monism or monotheism in itself can only represent an ultimate ideal; it could never lead to a real understanding of the world, to a comprehensive, concrete view of the world. Nevertheless, in the post-Atlantean age the current of monotheism also had to be represented, so that the urge, the impulse towards monotheism devolved upon a single people, the Semitic people. The monistic principle is reflected in this people by a certain rigidity or inflexibility, whilst all the other peoples, in so far as their different divinities are comprehended in a unity, receive the impulse towards monism from them. The monistic impulse has always come from the Semitic people. The other peoples are inclined to pluralism.

It is extremely important that this should be borne in mind and whoever is concerned with the continuance of the old Hebraic impulse will find the extremes of monotheism at the present day amongst the learned Rabbis, in Rabbinism. The task of this particular people is to propagate the doctrine that Single ultimate principle underlies the world. The task of all other nations, peoples and Time Spirits was analytic; to represent the one World-Principle as articulated into different Beings. In India, for example, the ultimate abstraction of the Unity underlying all things was divided into a tri-unity, just as the one God of Christianity is divided into Three Persons. The task of the other nations was to ‘analyse’ ultimate Reality and so to furnish particular aspects of it with plentiful content, to fill themselves with rich material for those representations which can apprehend phenomena with sympathetic understanding’ The task of the Semitic people was to eschew all pluralism and to devote itself to synthesis, to the doctrine of one substance. Hence the power of speculation, the power of synthetic thought which is illustrated by Cabbalism is unsurpassed precisely because it stems from this impulse.

Everything that could possibly be distilled from the unitary principle by the synthesizing activity of the ‘I’ has been distilled by the Semitic spirit in the course of thousands of years. This is the significance of the Semitic influence in the world and illustrates the polarity between pluralism and monism. Monism is not possible without pluralism. Pluralism is not possible without monism. We must recognize the necessity for both.

The language of objective fact often leads to quite different conclusions from those which are motivated by the prevailing sympathies or antipathies. Therefore we must have a clear understanding of the tasks of the individual Folk Spirits. Whereas the leaders of the several peoples in Asia and Africa had long since risen to the rank of Time Spirits or Spirits of Personality and indeed some of them were expecting to transform themselves from Time Spirits to the next higher rank, to Spirits of Form—just as, for example, that Time Spirit who was active in ancient India bad already risen in certain respects to the rank of the Spirits of Form—the several peoples of Europe were for a long time still under the direction of their individual Archangels. It was not until the fourth post-Atlantean epoch that the Archangel of ancient Greece rose above the various peoples of Europe who were still under the guidance of their Archangels to the rank of a Time Spirit. He became the leading Time Spirit of the fourth post-Atlantean epoch, the Graeco-Latin epoch. Thus the Archangel of Greece advanced to the rank of an Archai-being, a Spirit of Personality. After he had become a Time Spirit, the influence of this Greek Archangel extended far and wide through Asia, Africa and Europe who looked to Hellas for their culture.

Whilst the Archangel of the Greeks had developed into an Archai-being, the Time Spirit of the Egyptians and of the Persians had advanced in evolution towards the Hierarchy of the Spirits of Form. We are now about to touch upon something exceptionally interesting in the course of post-Atlantean evolution. As a consequence of his earlier development the Greek Archangel was able to pass relatively quickly through that stage of development which qualified him for a specially prominent position as Spirit of the Age (Time Spirit). Something therefore of the greatest significance occurred in the fourth post-Atlantean epoch.

Now at that time there took place, as we know, the Mystery of Golgotha through which mankind received the Christ Impulse. This Impulse was destined in the course of the following centuries and millennia to spread gradually over the whole Earth. Without this consummation of Golgotha, without the activity of certain guiding and directing Beings from the ranks of the Hierarchies, this could not have been achieved. A most remarkable and interesting event now occurred. At a definite moment of time which coincided approximately with the descent of Christ upon Earth, the Greek Time Spirit renounced for our present epoch the possibility of rising into the Hierarchy of the Spirits of Form and became the guiding Time Spirit who then works on through the successive epochs. He became the representative guiding Spirit of exoteric Christianity, so that the Archai-being himself, the guiding Spirit of the Greeks, himself formed the vanguard of the Christ Impulse. In consequence, ancient Greece rapidly declined at the time of the expansion of Christianity because it had surrendered its guiding Time Spirit in order that he might become the leader of exoteric Christianity. The Greek Time Spirit then became the missionary, the inspirer or rather the intuiting Spirit of the expanding exoteric Christianity. Here we have a concrete example of an act of renunciation such as we have spoken of. Because the Greek Time Spirit had fulfilled his mission in the fourth post-Atlantean age so admirably, he could now advance in evolution towards a higher Hierarchy. But he renounced this possibility and by so doing became the guiding Spirit of the expanding exoteric Christianity, and in that capacity he continued to work among the various peoples.

A similar act of renunciation took place on another occasion, and this second instance is of particular interest to students of Spiritual Science. Whilst in Asia, including Egypt and Greece, the several Archangels were advancing to the rank of Time Spirits, there existed in Europe isolated peoples and tribes who were guided by their several Archangels. Thus, whilst the corresponding Archangels who had been sent in ancient times from the West towards the East had advanced to the rank of Time Spirits, there still existed in Europe an Archangel who worked in the Germanic and especially in the Celtic peoples, in those peoples who, at the time of the founding of Christianity, were still spread over a large area of Western Europe extending into Hungary, Southern Germany and the Alpine countries. These peoples had the Celtic Folk Spirit as their Archangel. The peoples belonging to the Celtic Folk Spirit also inhabited an area extending far into the North East of Europe. They were guided by an important Archangel who, soon after the Christian impulse had been bestowed on mankind, had renounced the possibility of becoming an Archai-being, a Spirit of Personality and elected to remain at the Archangel stage and to subordinate himself in future to the different Time Spirits who might arise in Europe. Hence the Celtic peoples also declined as a united people because their Archangel had made a special act of renunciation and had undertaken a special mission. This is a typical example of how, in such a case, an act of renunciation helps to initiate particular missions.

Now what became of the Archangel of the Celtic peoples after he had renounced the possibility of becoming a Spirit of Personality? He became the inspirer of esoteric Christianity. All the underlying teachings and impulses of esoteric Christianity, especially of the real, true esoteric Christianity, have their source in his inspirations. The hidden sanctuary for those who were initiated into these Mysteries was situated in Western Europe and there the spiritual impulse was imparted by this guiding Spirit who had originally undergone an important training as Archangel of the Celtic people, had renounced his promotion to a higher rank and had undertaken another mission—that of becoming the inspirer of esoteric Christianity which was destined to live on further in the Mysteries of the Holy Grail, in Rosicrucianism. Here is an example of an act of renunciation, a sacrifice on the part of one of these Beings of the Hierarchies. At the same time it offers a concrete example illustrating the significance of this sacrifice. Although this Archangel could have advanced to the rank of an Archai-being, he remained at the Archangel stage and in consequence was able to guide the important current of esoteric Christianity whose influence is destined to be furthered through the medium of the different Time Spirits. No matter how these Time Spirits may work, this esoteric Christianity will remain a living source, able to be renewed and metamorphosed ever and again under the influence of different epochs. Here then is another example illustrating an act of renunciation, whilst we, on the other hand, are witnessing in our age especially the mighty spectacle of Folk Spirits advancing to the rank of Time Spirits.

Now the various Germanic peoples of Europe had originally been guided by a single Archangel-being and were destined to come gradually under the guidance of many different Archangels in order to become differentiated. It is of course extremely difficult to speak impartially of these things without arousing jealousy and emotional prejudice. Consequently certain mysteries pertaining to this evolution can only be touched upon lightly. From among these Archangels emerged the Archai-being, the leading Time Spirit of our fifth post-Atlantean epoch, long after one of the Archangels of the Germanic peoples had undergone a certain preparatory training. The Time Spirit who was the Folk Spirit in the Graeco-Latin age became, as you know, that Time Spirit who was later concerned in the expansion of exoteric Christianity. Later Roman history was also guided by a kind of Time Spirit who had risen from the rank of Archangel of the ancient Romans and had joined forces with the Christian Time Spirit in order to coordinate their activities. Both of these were the teachers of that Archangel who guided the Germanic peoples, had been one of their guiding Archangels and had then risen to the rank of the Time Spirit of the fifth post-Atlantean epoch. But much still remained to be done. It was essential that the different folk elements in the peoples of Europe should be mingled and individualized. This was only possible for the following reasons:—whereas, in Asia and Africa the Archangels had long since advanced to the rank of Time Spirits, Europe was still under the guidance of the Archangels themselves. The individual peoples, indifferent to the Time Spirits and guided by their several Folk Souls, were wholly given up to the impulses of the Folk Spirit. At the time when the Christian impulse began to pervade mankind, Europe was the scene of the simultaneous activity of many Folk Spirits, filled with a spirit of liberty, each acting independently and who therefore made it difficult for a Time Spirit of the fifth epoch to arise who could direct the several Folk Spirits. The French people, for example, was the product of the intermixture of Celts, Franks and Latins, and in consequence the entire guidance naturally followed a clearly defined pattern. It passed from the several guiding Archangels, who had been given other tasks, into the hands of others. We have already indicated what was the mission of the guiding Archangel of the Celts; in the same way we could indicate what were the missions of the Archangels of the other peoples. Hence amongst the peoples who were products of miscegenation, other Archangels appeared who took over when the various elements intermingled. Thus, over a long period of time—and even in the Middle Ages—the leadership in Central and Northern Europe was chiefly in the hands of the Archangels who were only gradually influenced by that common Time Spirit who was in the vanguard of the Christ Impulse. The several Folk Spirits in Europe frequently became the servants of the Christian Time Spirit. The European Archangels placed themselves in the service of this universal Christian Time Spirit whilst the several peoples were hardly in a position to permit any of the Archangels to advance to the rank of a Time Spirit. Starting from the twelfth century, it was not until the sixteenth and seventeenth centuries that the first steps were undertaken towards the development of the guiding Time Spirit of the fifth post-Atlantean epoch who still directs us today. He belongs to the great leading Time Spirits, equally with those who were the great directing Time Spirits during the Egypto-Chaldean-Babylonian, Old Persian and Indian epochs. But this Spirit of our fifth post-Atlantean epoch worked in a very unique manner. He had, in effect, to enter into a kind of compromise with one of the former Time Spirits who were active before the birth of the Christian impulse, namely, with the Time Spirit of ancient Egypt, who as we have heard, had risen in a certain respect to the rank of a Spirit of Form. Thus, our present fifth post-Atlantean epoch is really governed by a Time Spirit who in a certain way is very much subject to the influence and impulses of the Time Spirit of ancient Egypt and who is a Spirit of Form at an elementary stage.

This was the source of the many cleavages and divisions of our time. In the fifth post-Atlantean epoch our Time Spirit is striving to lift himself to the Spiritual, and to raise the fifth post-Atlantean epoch to a higher stage. But this does not exclude a tendency or inclination to materialism. According as the various Archangels, the various Folk Souls are more or less inclined towards this materialist tendency, so there emerges under the guidance of this Time Spirit of the fifth post-Atlantean epoch a more or less materialistic people who inclines the Spirit of the Age more in the direction of materialism. On the other hand an idealistic people inclines the Spirit of the Age more towards idealism.

Now from the twelfth to the sixteenth century something gradually developed, working (in a certain respect) parallel with the Christian Time Spirit—who continues the activity of the Greek Time Spirit—so that in fact, in a remarkable manner, there streamed into our culture the Christian Time Spirit united with a Time Spirit proper of the fifth post-Atlantean epoch; and again there was an influx of impulses from ancient Egypt whose Time Spirit had advanced to a certain rank among the Spirits of Form. Now precisely because such a trifolium is at work in our whole culture it has been possible for Folk Souls and cultural patterns of widely differing kinds and complexions to emerge in the fifth post-Atlantean epoch. It became possible for the Time Spirit to manifest the greatest diversity. The Archangels who took their orders from the Time Spirit worked in many different ways.

Those of you who live in Scandinavia will be interested in something which we shall go into closely in our next lectures. The following question will be of particular interest to you: What form did the activity of that Archangel take who was once upon a time sent to Norway with the Nordic peoples, the Scandinavian peoples, and from whom the various Archangels of Europe, especially those of Western, Central and Northern Europe, received their inspirations? In the eyes of the world it would be regarded as the height of folly to speak of that spiritual centre on the continent of Europe which at one time radiated the most powerful spiritual impulses, the centre which was the seat of exalted Spirits before the Celtic Folk Spirit as Celtic Archangel had established a new centre in the High Castle of the Grail. The Archangel of the Northern peoples first received his mission from that place which in ancient times had been the spiritual centre of Europe. It must seem the height of folly, as I said, if we were to indicate as the central source of inspiration for the various Germanic tribes that district which now lies over Central Germany—not actually on the Earth, but hovering above it. If you were to describe an arc to include the towns of Detmold and Paderborn, you would then delimit the region from where the most exalted Spirits were sent on their several missions to Northern and Western Europe. Hence, because the great centre of spiritual inspiration was situated there, legend tells of Asgard having been actually located at this place on Earth. There, in the remote past, was the great centre of inspiration; in later years its spiritual mission was taken over by the Castle of the Grail.

The peoples of Scandinavia, with their first Archangels, were at that time endowed with quite different potentialities, potentialities which at the present time are reflected only in the peculiar configuration of Scandinavian mythology. If we compare in the occult sense, Scandinavian mythology with other mythologies, we may know that this Norse mythology depicts the native predisposition of the Archangel who was sent upon his mission to Scandinavia, that native predisposition which has retained its original form and which is peculiar to a child whose particular talents, latent gifts, etc., remain at a childlike stage. The Archangel who was sent to Scandinavia embodies those potentialities which were later expressed in the peculiar configuration of Scandinavian mythology. Here lies the signal importance of Scandinavian mythology for the understanding of the real, inner being of the Scandinavian Folk Soul. Herein, too, lies the great significance which the understanding of this mythology has for the further development of this Archangel who certainly has the potentiality to rise to the rank of an Archai-being. But to this end he must develop in a specific way those native potentialities which (in certain respects) have been overshadowed by the rising influence of that Time Spirit who was in the vanguard of exoteric Christianity. Although Germanic-Scandinavian mythology and Greek mythology are in many respects curiously alike, I must point out nevertheless that there is no other mythology which, in its peculiar composition and characteristic development, gives a deeper or clearer picture of cosmic evolution than does this Scandinavian mythology, so that this picture may serve as a preliminary sketch for the anthroposophical view of world-evolution.

Thus Germanic mythology, from the way in which it was developed out of the native powers of the Archangel, is in its pictures closely akin to the anthroposophical conception of the world such as it shall grow to be in the course of time for all mankind. The problem will be how those original, native potentialities of an Archangel can be developed after be has been nurtured by the Christian Time Spirit. These potentialities will be able to become an important element in the guiding Time Spirit when, at a later stage in the evolution of a people, this people has learned how to develop and perfect the potentialities with which it was endowed at an earlier epoch. In this connection we have only indicated an important problem, an important evolution of an European Archangel. We have indicated to what extent he has the potentiality to develop into a Time Spirit. We shall stop at this point for the moment. We shall then continue our investigations, when we shall endeavour, by analysing the configuration of the Folk Soul, to undertake an esoteric study of mythology, and a special section will be devoted to a description of the very interesting characteristics of Germanic mythology, and also of Scandinavian mythology in particular.

• 1. Note by translator—Pluralism: the theory which recognizes more than one ultimate principle in ontology. Monadology: doctrine of monads as formulated by Leibnitz. Monism: the doctrine that attempts to explain the phenomena of the Cosmos by one ultimate substance.

From all that has been said in the last few days, and especially from what was said yesterday, you will have gathered at about what time we have placed the Genesis story. In fact we have pointed out that the first momentous words of the Bible mark the moment when we should say in terms of Spiritual Science that the substance constituting the earth and sun, hitherto one body, makes ready to separate. Then follows the separation, and during its course what is described in the opening verses takes place. The biblical description of the creation then goes on to cover all that happens until far on into the Lemurian age, right up to the separation of the moon. What has been described by Spiritual Science as coming after the withdrawal of the moon, that is, at the end of Lemuria and in the beginning of Atlantis, took place after the “days” of creation. We pointed that out yesterday. We also pointed out the deep significance of the statement that man received in his body the imprint of the earth-moon-dust. This coincided with the cosmic event which we have called the advancement of the Elohim to become JahveElohim. We had to think of this advance as more or less coinciding with the beginning of the moon's activity from outside. Thus we must think of the process of the moon's separation, and its activity from without, as associated with that Being who represents the Elohim as one undivided entity, with Him whom we call Jahve-Elohim. The first phase of the action of the moon upon the earth coincides with the imprinting of the earth-moon material into the human body. The human body, which hitherto had consisted solely of warmth, was now endowed with something expressed as follows: And the Lord God ... breathed into his nostrils the breath of life; and man became a living soul—or, let us say, a living being.

We must not fail once again to notice the aptness, the grandeur, the power of the biblical words! I have impressed upon you that the proper earthly incarnation of man depended upon his being able to wait in his spiritual nature in spiritual surroundings until suitable conditions were present in the earth itself; so that it was his late assumption of his bodily nature which enabled him to become a mature being. Had he come down into his body earlier, let us say, during the events of the fifth “day,” he could only have become a being resembling physically the beings of the air and of the water. How does Genesis describe the being of man? Wonderfully! The passage is a model of accurate and appropriate wording. We are told that the group-souls who descended into earthly matter on the fifth “day” became living creatures—became what we today call living creatures. Man did not descend at that time. The group-souls who still remained above in the great reservoir of the spirit did not descend until later. And even on the sixth “day” it was the animals nearest to man, the earth-animals proper, which came down first. Thus man was not able to descend into solid matter even during the first part of the sixth “day,” for if he had imprinted the earth-forces into himself at that time he would have become a creature physically resembling the animals. The group-souls of the higher animals descended first and populated the earth, as distinct from the air and the sea. Only after that, little by little, came about conditions favourable to the formation of the prototype of humanity.

How was it achieved? It is conveyed to us in memorable words when we are told that the Elohim set about combining their activities in order to make man after the image I have described to you. This earth-man arose because the Elohim, each with his different capacity, worked together as a group to achieve a common purpose. Man began by being the common purpose of the Elohim as a group.

We must try to get a closer idea of what man was like on the sixth “day.” He was not yet as he is today. The physical body which we find in man today only came later with the inbreathing by Jahve of the breath of life. The event which is described as the creation of man by the Elohim took place before the earth-dust had been imprinted into his bodily nature. What was he like—this man brought into existence by the Elohim, still in the Lemurian age?

Remember what I have often said about the character and nature of the man of today. It is only as regards his higher members that their physical humanity is the same in all men. As regards their sex we must distinguish. The male has a feminine etheric body, and the female a masculine etheric body. How did it come about? This differentiation, this separation into male and female, came about relatively late, after the “days” of creation. There was no such differentiation in the human being who arose on the sixth “day” as the common purpose of the Elohim. At that time all human beings had a bodily nature in common. We can best describe it (so far as representation is possible at all) by saying that the physical body was more etheric and the etheric body somewhat denser than is the case today. A differentiation between physical and etheric, a densification on the side of the physical, only occurred later under the influence of Jahve-Elohim. You will appreciate that we cannot speak of the human creation of the Elohim as separately male and female in the sense of today; the Elohim-man was at the same time both male and female, undifferentiated. Thus man, in the sense expressed by the Elohim in the words Let us make man, was still undifferentiated, still male and female at the same time. Through this deed of the Elohim the bisexual man was created. That is the meaning of the words translated male and female created he them. The words do not refer to man and woman in the sense of today, but to the undifferentiated man, the male-female man.

I am well aware that countless biblical commentators have objected to this interpretation and have sought to throw ridicule on what earlier distinguished commentators have maintained—which is nevertheless the truth. They take exception to the view that the Elohim-man was male-female, and that therefore the male-female is what was made in the image of the Elohim. I should like to ask such commentators on what they base their view. It cannot be upon clairvoyant investigation, for that will never give anything other than what I am saying. If it is upon external investigation, I should like to ask them how, in face of tradition, they justify any other interpretation. At least people ought to be told what the biblical tradition is. When through clairvoyant investigation one first discovers the true facts, then life and light breaks into the text, and minor discrepancies in the tradition no longer matter, because knowledge of the truth enables one to read the text correctly. But it is very different if one approaches the matter from the point of view of philology. One must nevertheless understand clearly that, even as late as the early centuries of the Christian era, there was nothing in the first chapters of the Bible to mislead anyone into reading the text as it is read today. There were no vowels at all, and the text was in such a condition that even the division into separate words had yet to be made. The dots which in Hebrew signify the vowels were only inserted later. Without the preparation which Spiritual Science gives, what claim has anyone to offer an interpretation of the original text, of which he can say conscientiously, and with scholarship, that it is reliable?

Thus in the Elohim-creation we have man at a preparatory stage. All the processes which are included in a term such as “human propagation” were at that time more etheric, more spiritual. They remained at a higher level. It was the deed of Jahve-Elohim which first made man into what he has become today. That had to be preceded by the creation in due order of other, lower beings. Thus the animals became living creatures by what one might almost call a premature act of creation. The same expression nephesch, living creature, is applied to these animals as is ultimately applied to man. But how is it applied to man? At the moment when Jahve-Elohim intervenes and makes man into the man of today, it is said that Jahve-Elohim imprints n'schamah. It is through having a higher member implanted into him that man himself becomes a living being.

Note what a very fruitful concept the Bible, of all books, introduces into the theory of evolution! Of course it would be foolish not to recognise that, as regards his external form, man belongs to the highest stage of the animal kingdom. This small concession may be made to Darwinism. But the essential thing is that man did not become a living being in the same way as the other, lower beings, whose nature is described as nephesch; man was first endowed with a higher member of his being, a previously prepared soul-spiritual element.

Here we come to another parallel between the ancient Hebrew doctrine and our own Spiritual Science. When we speak of the human soul, we distinguish between sentient soul, intellectual soul and consciousness soul. We know that these first arose in their soul-spiritual form during the first three “days” of creation. It was then that their characteristic tendencies were formed. But this inner soul-nature was not clothed in physical form, was not, so to say, impressed into a physical body until much later. Thus we have to understand that first there arises the spiritual, that this spiritual is then invested with the astral and then gradually condenses into the etheric-physical; it is only then that what was previously spiritual is imprinted into the body as the breath of life. Thus what was implanted as a seed into the human being by Jahve-Elohim had already been prepared earlier. It was there in the womb of the Elohim. Now it is imprinted into man, whose bodily nature had been built up from another direction. Thus it is something which enters into man from without. This impress of n'schamah first made it possible to implant in man the predisposition to, the rudiments of, the ego nature. For these old Hebrew expressions nephesch, ruach, n'schamah correspond to our spiritual scientific terms sentient soul, intellectual soul and consciousness soul respectively.

Thus this further evolution is very complicated. We must think of all that happened on the six “days” of creation, that is to say, we must think of the work of the Elohim before they advanced to Jahve-Elohim, as having taken place in higher, spiritual realms; and what we can see today in the world as physical man first came about through the deed of Jahve-Elohim.

Of all this which we find in the Bible—and again now in clairvoyant perception—and which first enables us to understand the inner nature of man, the Greek philosophers still had a consciousness derived from their various initiation centres—Plato especially, but even Aristotle still knew something of it. Anyone familiar with the works of Plato and Aristotle knows that in Aristotle there was still an awareness that man first became a living being through the introduction of a higher soul-spiritual member, whereas the lower animals went through different evolutionary processes. Aristotle expressed it somewhat as follows. He says that the lower animals became what they were through other processes of evolution; but that at the time when the forces which are active in the animal were able to become effective, the human soul-spiritual being, which still hovered in higher regions, was not yet allowed to acquire an earthly body, otherwise it would have remained at the animal stage. The human being had to wait; in him the lower, the animal stages, had to be ousted from their sovereignty through the implanting of the human member. To express this Aristotle made use of the word φθειρεσθαι (phtheiresthai). By this he meant to say, “Of course, superficially speaking, man has the same bodily functions as the animal, but in the animal these functions are supreme, whereas in man the bodily functions have been dethroned and have to follow a higher principle.” That is the meaning of the word φθειρεσθαι.

The same truth lies behind the biblical story of the creation. Through the implanting of n'schamah the lower members were dethroned. In the bearer of his ego man has acquired a higher member. But his earlier, more etheric nature was thereby brought down a stage and became differentiated. Man acquired an external, bodily member, and an inner, more etheric member; the one became denser and the other more rarefied. The principle was repeated in man which we have come to recognise as running through the whole of evolution. We saw how warmth condensed to air and rarefied to light, how air condensed to water and rarefied into sound-ether and so on. The same process takes place in man at higher levels. The male-female becomes differentiated into man and woman, and moreover in such a way that the denser physical body appears on the outside, the more rarefied, etheric, invisible body goes inwards. We could also call this the progress from Elohim-man to man the creation of Jahve-Elohim. The man we know today is the creation of JahveElohim, and the sixth “day” of creation corresponds with the Lemurian age, in which we speak of the male-female human being.

Now the Bible speaks of yet a seventh “day” of creation, and we are told that on this seventh “day” the Elohim rested. What does that actually mean? We only understand it aright if we realise that this is the very time when the Elohim rise, when they experience their promotion to become Jahve-Elohim. But we must not conceive Jahve-Elohim as the entire hierarchy of the Elohim united; we must understand that the Elohim give up, so to speak, only a part of their Being to the moon-Being, and hold the rest in reserve; and that in this older part of their Being they continue their own further evolution. So far as this part of them is concerned, their work is no longer devoted to the creation of man. That part of the Elohim which has become Jahve-Elohim continues to work on man. The other part does not work directly upon the earth, it devotes itself to its own evolution. That is what is meant by rest from earthly work, by the Sabbath day, by the seventh “day” of creation.

And now we must call attention to something else of importance. If everything that I have just been saying is correct, then we must regard the Jahve-man, the man into whom Jahve impressed his own Being, as the direct successor of the more etheric, more delicate man who was formed on the sixth “day.” Thus there is a direct line from the more etheric man, who is still male-female—from the bi-sexual man—to the physical man. Physical man is the descendant, in a densified form, of the etheric man. If one wanted to describe the Jahve-man who passes over into Atlantis, one would have to say: “And the man who was formed by the Elohim on the sixth ‘day' of creation developed further into the unisexual man, the Jahve-man.” Those who followed after the seven “days” of creation are the descendants of the Elohim-men, and thus of what came into being during the first six “days.”

Again the Bible is sublime when, in the second chapter, it tells us that the Jahve-man is in fact a descendant of the heavenly man, the man who was formed by the Elohim on the sixth “day.” The Jahve-man is the descendant of the Elohim-man in precisely the same way as the son is the descendant of the father. The Bible tells us this in the fourth verse of the second chapter, which says “Those who are to follow are the descendants, the subsequent generations, of the heavenly man.” That is what it really says. But if you take a modern translation, you find the remarkable sentence: These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens. Usually we find the whole hierarchy of the Elohim called “God,” and Jahve-Elohim called “the Lord God”—the Lord God made the earth and the heavens. I ask you to look at this sentence carefully and try honestly to find a reasonable meaning for it. Anyone who claims to do so had better not look on ahead in his Bible, for the word used here is tol'doth, which means “subsequent generations”; and the same word is used in the later chapter which tells of the subsequent generations of Noah. Thus here it is speaking of the Jahve-men as the descendants, the subsequent generations, of the heavenly Beings, in the same way as there it speaks of the descendants of Noah. Thus this passage must be translated something like this: “In what follows we are speaking of the descendants of the heaven-and-earth beings who were created by the Elohim and further developed by Jahve-Elohim.” Thus the Bible too looks upon the Jahve-men as the descendants of the Elohim-men. Anyone who wants to presuppose a fresh account of the creation, because it says that God created man, should also look at the fifth chapter, which begins This is the book of the generations (the word used there is the very same as in the other passages—tol'doth), and should assume a third account there—thus making his Rainbow Bible really complete! That way you will get a whole knocked up out of Bible fragments, but will no longer have the Bible. If we could go on longer, we should be able to elucidate what is said in chapter five too.

Thus, when we go deeply into these things, we see that there is full agreement between the biblical account of the creation and what we can establish through Spiritual or Occult Science. This leads us to ask why the Bible account is in a more or less pictorial form. What do these pictures represent? And then we realise that they too are the result of clairvoyant experience. Just as today the eye of the seer gazes in the super-sensible upon the origin of our earth existence, so too did those who originally composed the Bible story gaze upon the super-sensible. It was by clairvoyant experience that the facts originally given to us were acquired. When we set to work to construct prehistory from the point of view of purely physical observation, we start from the traces of it which are extant and discoverable by external means, and the farther back we go in physical life and physical origins the more hazy the physical forms become. But in this misty element spiritual Beings hold sway. And man himself in his spiritual part was originally within them. And if we pursue our study of its origin as far back as the times described in Genesis, we come to the original spiritual condition of our earth itself. The “days” of creation refer to spiritual stages of development, only to be grasped by spiritual investigation. What the Bible is telling us is that the physical is little by little formed out of the spiritual.

When the seer gazes upon the facts which are described for us in Genesis, he finds to begin with only spiritual processes. The physical eye would see absolutely nothing; it would gaze into a void. But, as we have seen, time goes on. Little by little for the seer the solid crystallises out of the spiritual, just as ice is formed out of water and solidifies. Out of the flowing sea of the astral, of the Devachanic, emerges what can now be seen by the physical eye. Thus, as clairvoyant observation proceeds, within the picture which to begin with has to be understood as purely spiritual, the physical emerges like a crystallisation. It follows that at an earlier time physical eyes would not have been able to discover the human being. Right up to the sixth and seventh “days” of creation, that is, right up to our Lemurian age, man could not have been seen by the physical eye; at that time he only existed spiritually. That is the great difference between a true theory of evolution and a fancy one. The fancy one assumes only a physical process of development. But man did not originate by lower beings evolving to human stature. It is utterly absurd to imagine that an animal form can be transformed into the higher, human form. During the time when the animal forms came into being, forming their physical bodies below, man had already long been in existence, but it is only later that he descends and takes his place beside the animal natures which had descended much earlier. Anyone who cannot look upon evolution in this way is beyond help; he is hypnotised as it were by modern concepts, he is influenced, not by natural scientific facts, but by contemporary opinion.

If we want to connect the coming into being of man with that of all other creatures, we must say that first there appear two branches, the birds and the marine animals;¹ then, as a special offshoot, come the land animals; the birds and marine animals came into existence on the fifth “day” of creation, the land animals on the sixth. And then came man, only not by producing the same line further, not as a continuation of the series, but by a descent upon the earth. That is the true theory of evolution, and it is contained more exactly in the Bible than in any modern textbook which surrenders to materialistic fantasy.

These are a few fragmentary remarks such as always seem to be required in the last lecture of a Cycle. To follow up adequately every aspect of such a theme as this would take months; there is so very much in this Genesis story of creation. In our Cycles we can never do more than touch upon things, and that is all I have attempted to do this time. I should like to emphasise once more that it has not been so very easy for me to give this particular course; nor will any of my hearers readily realise how difficult it is to reach the depths upon which the Bible story is based, how hard it is to find the true parallel between already ascertained spiritual scientific facts and the corresponding passages in the Bible. If one works conscientiously, the task is an extraordinarily exacting one. It is so often assumed that the eye of the seer reaches with ease everywhere—that one has only to look, and everything follows of itself. An inexperienced person often thinks, when confronted with a problem, that he will easily be able to solve it, whereas the further he probes the more numerous are the difficulties which present themselves. This is so even in ordinary, external research, and when one leaves the physical and plunges into clairvoyant investigation, then the real difficulties begin to show themselves, and with them the feeling of the great responsibility incurred in speaking of these things at all. Nevertheless I think I may say that I have not made use of a single word in the whole of this Cycle which cannot stand, which is not as far as it goes an adequate expression in our own language of the right way to conceive these things. But it was certainly not easy.

There is much that I could still say. Especially something which has been borne in upon us at every stage during these lectures—and that is the need for anthroposophical teaching so to permeate our hearts as to lift us with all the strength of our inner life to ever higher forms of perception, to an ever larger-hearted comprehension of the world. Whether we become better men in the intellectual, feeling and moral spheres—that is the touchstone for the fruitfulness of what we gather in the spiritual-scientific field. To study the parallel between spiritual-scientific investigation and the Bible can be particularly fruitful; for it enables us to experience how we ourselves are the “primal cause,” the “primal state,” as Jacob Boehme would have said, in that super-sensible spiritual womb whence also came those very Elohim who developed into Jahve-Elohim, into that higher form of evolution, in order to bring about the great goal of their activity, which we call man. Let us comprehend our origin with due reverence, but also with a due sense of our responsibility. The Elohim and Jahve-Elohim gave their highest forces to the beginning of our evolution. Let us look upon this our origin as laying upon us an obligation to absorb into our human nature more and more of the spiritual forces which in the course of subsequent evolution have entered into the development of the earth.

We have spoken of the influence of Lucifer. Because of this influence something which lay in the womb of that spirituality in which man too originated remained there for the time being; it came forth later in the incarnation of the Christ in the body of Jesus of Nazareth. Since that time the Christ has worked in the earth as another divine principle. And contemplation of the great truths of Genesis ought to point us to the duty of taking more and more into our own being the spiritual Being of the Christ; for only by permeating ourselves with the Christ principle shall we be able to fulfil our human task; only so shall we become on the earth more and more what we were predisposed to be in those times with which the biblical story of creation is concerned.

Thus such a series of lectures as this can not only give us knowledge, but can stir forces in our souls. Even if we forget much of its detail, may what we have learnt through a closer examination of the biblical story of creation go on working as power in our souls. I may perhaps be allowed to say this at the close of these lectures, during which we have tried to immerse ourselves in our anthroposophical life. Let us try to take with us the strength which should flow from this teaching. Let us carry it away with us, let us fructify our outside life with this strength. Whatever we may be doing, in whatever worldly profession we may be engaged, this strength can warm and ripen our creative activity as well as intensify our joy, our happiness. No one who has rightly grasped the sublime origin of human existence can go on living without taking this knowledge as a germinal force of blessing and joy for the rest of his life. When you try to carry out deeds of love, let the truth about the mighty origin of men shine forth from your eyes, and thus you will best reveal what anthroposophical teaching is. Our deeds will proclaim its truth, rejoicing those around us, conferring blessing, refreshment and health upon our own spirit, soul and body. We ought to be better, stronger, healthier human beings through having absorbed anthroposophical teaching. May this above all be the effect of this Cycle! It should be a seed which sinks into the soul of the hearer only to spring up again and bear fruit for those around us. Thus we go our separate ways, while our spirits remain united, and we try to work together to translate this teaching into life. Let us permeate ourselves with this spirit, without weakening, until the moment when we are able to meet again not only in the spirit but in the flesh.

• 1. Dr. Steiner draws on the blackboard.

The Influence of the Sun and Moon Spirits, of the Isis and Osiris Forces. The Change in Consciousness. The Conquest of the Physical Plane.

In the preceding lectures we reviewed in some detail a number of facts concerning the evolution of humanity. I tried to show how man developed in the period of evolution that stretches approximately from the moment when the sun withdrew from the earth to the time when the moon also departed. Today something will be added to these facts, which could be called “facts of occult anatomy and physiology.” In order to understand everything properly, however, today we must throw a little light on certain other facts of the spiritual life, for we must not forget that what is really to be demonstrated is the relation between the Egyptian myths and mysteries, between the whole Egyptian cultural period, and our own time. Therefore it is necessary that we be entirely clear about how evolution progressed further through the various epochs.

Let us again recall what was described as the working of the sun and moon spirits, especially of the Osiris and Isis forces, through whose activities the human body first appeared and was built up. Remember that this occurred in the remote past, that our earth as yet had scarcely crystallized out of the water-earth, and that a great part of what was described actually took place in the water-earth. Man at that time was in a condition that we should bring clearly before our minds so that we may form a clear conception of how things looked to human vision during man's progress through evolution.

I have described how man's lower members, the feet, shanks, knees, etc., appeared as physical forms as early as the time when the sun had shown indications of withdrawing from the earth. But we must always remember what has been said so often: all this would have been visible had there been a human eye to see it. But such an eye did not exist. It appeared only much later. While man was still in the water-earth, he perceived only by means of the organ described as the pineal gland. Perception by means of the physical eye began only after the hip region had been formed. Thus we may say that man already had the lower part of the human form, but possessed nothing whereby he could have seen the body. At that time man could not see himself. Only at the moment when his body, building itself up from below, passed the region of the hips, did man receive the capacity of seeing himself. When he was shaped as far as the sign of the Balance, man's eyes were opened for the first time. Then he began to see himself as in a mist. Then he developed the vision of objects. Until the hip region evolved, all human perception, all seeing, was of a clairvoyant astral-etheric nature. At that time man could not yet see physical things. Human consciousness was still dark and shadowy, though of a dreamy clairvoyant nature.

Then man passed over to that condition of consciousness in which sleeping and waking alternated. When he was awake man saw darkly what was physical, but as though it were wrapped in mist and surrounded by an aura of light. In his sleep man rose to the spiritual worlds and the divine spiritual beings. He alternated between a clairvoyant consciousness, which grew ever weaker, and a day-consciousness, an object-consciousness, which grew stronger and stronger and is the head-consciousness of today. Gradually he lost the capacity of clairvoyant perception, together with the faculty of seeing the gods in sleep. However, the clarity of day-consciousness waxed in the same proportion, and the consciousness of self, the I-feeling, the I-perception, grew stronger.

If we look back into the Lemurian time, into the time before, during, and after the moon's exit from the earth, we find that man then had a clairvoyant consciousness in which he had no inkling of what we today call death. For if, at that time, man withdrew from his physical body, whether through sleep or through death, his consciousness did not diminish. On the contrary, he received a higher consciousness and, in certain ways, one more spiritual than his consciousness when in his physical body. He never said to himself, “Now I am dying,” or, “I am falling into unconsciousness”—that did not exist in those times. Man did not yet rely on his own feeling of self, but he felt himself immortal in the womb of divinity, and for him all that we describe here today were obvious facts.

Let us imagine that we lie down to sleep, that the astral body removes itself from the physical, and that all this happens in the full moon. We have the physical and etheric bodies lying in bed, the astral body hovering above, and all of this in the full moonlight. Now the situation is not so that an astral cloud simply becomes visible there for the clairvoyant. On the contrary, what he actually sees is streams from the astral body into the physical, and these streams are the forces that remove fatigue in the night. They bring to the physical body replenishment for the wear and tear of the day, so that it feels refreshed and quickened. At the same time one would see spiritual streams proceeding from the moon, and these streams are permeated by astral powers. One would see how there actually proceed from the moon spiritual effects that permeate and strengthen the astral body and influence its working on the physical body.

Let us assume that we are men of the old Lemurian time. Then the astral body would have perceived this streaming-in of the spiritual forces, would have gazed upward and said, “This is Osiris who strengthens me, who works on me. I see how his influence goes through me.” We would have felt ourselves sheltered in Osiris during the night; we would have lived, so to say, in Osiris with our ego. We would have felt, “I and Osiris are one.” Had we been able to give words to what we felt at that time, we would have described it approximately thus, when we returned into the physical body, “Now I must descend again into the physical body that waits for me there below; this is a time when I must dive down into my lower nature.” We should have rejoiced when the time came when we could leave the physical body once again, and rise up to rest in the lap of Osiris, or in the lap of Isis, where we again united our ego with Osiris.

As the physical body evolved further, and especially after the development of the upper members, man could see more physically, could perceive the objects in the physical world about him. In the same proportion, however, he had to tarry longer when he descended into his physical body. He took more interest in the physical world. His consciousness grew darker for the spiritual world as his consciousness in the physical body became clearer. He became disaccustomed to the spiritual world. Thus the life of man in the physical world evolved further, and in the conditions that prevailed between death and a new birth consciousness grew darker and darker. In the Atlantean time man lost almost entirely the feeling of being at home with the gods, and when the great catastrophe was past, a great part of mankind had completely lost the natural ability to gaze into the spiritual world at night. But in place of this they gained the capacity of seeing ever more sharply by day, so that the objects around them appeared in ever clearer outlines. We have already pointed out that, among the men who had remained behind, the gift of clairvoyance was still preserved, even into the post-Atlantean cultures. At the time when Christianity was founded, remnants of this clairvoyance still existed, and even today there are occasional persons who have preserved it as a natural gift. But this clairvoyance is entirely different from that which is gained through esoteric training.

Thus night gradually grew dark for man in Atlantis, while day-consciousness began to light up. The night was without consciousness for the people of the first post-Atlantean culture, whom we tried to characterize in all their greatness, in the spirituality that entered through the holy Rishis. In the earlier lectures we examined these people, and now we must describe them from another side.

Let us try to enter into the souls of the pupils of the holy Rishis, into the souls of the people of the Indian culture in general, in the time immediately after the last traces of the great Atlantean water-catastrophes had vanished. A sort of memory of the ancient world still lived in the soul, a memory of that world in which man experienced and saw the gods who worked on his body, a memory of how Osiris and Isis worked on him. Now he had emerged from this world, out of the womb of the gods. Formerly all this had been present to him as the physical is present to him today. Like a memory this passed through the mind of the Indian man of the first post-Atlantean times, to whom the Rishis still could speak of how things actually had been. He knew that the Rishis and their pupils still could see into the spiritual world, but he also knew that for the normal person of the Indian culture the time was past when he could see into the spiritual world.

Like a painful memory of his old true home, this went through the soul of the ancient Indian when he saw himself transplanted into the physical world, which is only the outer shell of the spiritual world. He yearned to be out of this external world. He felt, “Unreal are the mountains and valleys, unreal the cloud-masses in the air, unreal even the firmament. All this is only like a sheath, like the physiognomy of a real being, and we cannot see the reality behind this, the gods and the true form of man. What we see is Maya, is unreal; the real is veiled.” The feeling grew ever keener that man had sprung from the truth and had his real home in the spiritual; that the things of sense were untrue, were Maya, and that the physical world of the senses was the night around him.¹ When one feels so strongly the contrast between the spiritual and the unreal physical, the religious mood will tend to produce little interest in the physical world and to lead the spirit toward what the initiates see, as to which the holy Rishis could give knowledge. The ancient Indian longed to escape from this hard reality, which for him was nothing but illusion, for to him the true was not what his senses perceived, but what lay beyond that. Therefore the first post-Atlantean culture entertained little interest for what occurred externally on the physical plane.

Things were already different among the Persians in the second cultural period, out of which arose Zarathustra, the great pupil of Manu. If we wish to characterize in a few strokes the difference between the Indian and Persian cultures, we may say that a member of the Persian culture felt the physical to be not merely a burden, but a task to be fulfilled. He also looked up into the regions of light, into the spiritual worlds, but he turned his gaze back into the physical world and in his soul he saw how everything divides into the powers of light and the powers of darkness. The physical world became for him a field of work. The Persian said to himself, “There is the beneficent fullness of light, the god Ahura Mazdao or Ormuzd, and there are the dark powers under the leadership of Angramainyush or Ahriman. From Ahura Mazdao comes salvation for men; from Ahriman comes the physical world. We must transform what comes from Ahriman; we must unite with the good gods and vanquish Ahriman, the evil god in matter, by transforming the earth, by becoming beings capable of working upon the earth. By thus vanquishing Ahriman, we make the earth into a medium for the good.” The first step toward redeeming the earth was taken by the members of the Persian culture. They hoped that the earth would become a good planet one day, that it would be redeemed, and that a glorification of Ahura Mazdao, the highest being, would come about.

Thus a man felt who did not gaze up into the sublime heights like the Indian, but planted his feet firmly on this physical earth. A member of the Indian culture, who did not plant his feet in this way, would not have thought thus.

The conquest of the physical plane proceeded further in the third cultural epoch, in the Egyptian-Babylonian-Assyrian-Chaldean culture. At this time, hardly anything remained of the ancient repugnance with which the physical world was felt to be Maya. The Chaldeans looked up to the heavens, and the light of the stars was not merely Maya for them; it was the script that the gods had imprinted on the physical plane. On the paths of the stars the Chaldean priest pursued his way back into the spiritual worlds, and when he was initiated, when he learned to know all the beings who inhabited the planets and the stars, he lifted up his eyes and said, “What I see with my eyes when I gaze up to the heavens is the outer expression of what is given me by occult vision, by initiation. When the initiating priest endows me with the grace of the perception of the divine, then I see God. But all I see externally is not mere illusions; I see in it the handwriting of the gods.”

The initiate felt as we would feel if we had been long separated from a friend, then received a letter from him and recognized his familiar handwriting. We see that it was our friend's hand that formed these signs, and we observe the feelings of his heart expressed in them. Approximately thus felt the Chaldean initiate (and also the Egyptian) who was inducted into the holy mysteries and who, while he was in the mystery temple, saw with his spiritual eye the spiritual beings that are connected with our earth. When he went out again, after seeing all this, and cast his eyes on the world of stars, this appeared to him like a letter from the spiritual beings. He perceived a script of the gods. In the blaze of the lightning, in the rolling of the thunder, in the tempest, he saw a revelation of the gods. The gods manifested themselves for him in all that he saw externally. As we feel about the letter from a friend, so did he feel in regard to the outer world. Thus did he feel when he saw the world of the elements, the world of plants, animals, and mountains, the world of the clouds, the world of the stars. Everything was deciphered as a divine script.

The Egyptian had confidence in the laws that man could find in the physical world, through which man can master matter. By this means arose geometry, mathematics. With the help of this, man could rule the elements because he trusted in what his spirit could find, because he believed that he could imprint the spirit upon matter. Thus he could build the pyramids, the temples, and the sphinxes. This was a mighty step in the conquest of the physical plane that was accomplished in the third cultural period. Man had progressed so far that for the first time he was able rightly to respect the physical plane. The physical world began to mean something to him. But what kind of teachers did he require for this?

Man had always needed teachers. Even the initiates had teachers, as in the old Indian time. What kind of teachers did the initiates need? It was necessary that the initiate should be artificially led to see again, during initiation, what man had been able to see previously in his dark clairvoyant consciousness. The neophyte had to be led back into the spiritual world, into the earlier home of the spirit, so that he could communicate to others what he learned from his experiences. For this he needed teachers. The pupils of the Rishis needed teachers who could show them what happened in ancient Lemuria and Atlantis, when man was still clairvoyant. The same was also true of the Persians.

It was different with the Chaldeans, and even more different with the Egyptians. They also had teachers who aided the pupil to develop his powers so that he could see, through clairvoyant vision, into the spiritual world behind the physical world. These were the initiators, who showed what lay behind the physical. But a new teaching, a wholly new method, became necessary in Egypt. In ancient India man had troubled himself little about how what happened in the spiritual world was imprinted upon the physical plane, about the correspondence between gods and men. But in Egypt something else was needed. It was necessary that through initiation the pupil should see the gods, but also that he should see how the gods moved their hands in writing the starry script, how all physical forms had evolved. The ancient Egyptians had schools entirely on the model of those of the Indians, but they also learned how the spiritual forces were correlated with the physical world. Thus they taught new subjects. In ancient India the pupil was shown the spiritual forces through clairvoyance, but in Egypt he was also shown what corresponded physically with the spiritual deeds. He was shown how every member of the physical body corresponded to some spiritual labor, how the heart, for example, corresponded to some spiritual work. The founder of this school, in which was shown not only the spiritual but also its work upon the physical, was the great initiator, Hermes Trismegistos. It was he, the thrice-great Thoth, who first showed to men the entire physical world as the handwriting of the gods. Here we see how piece by piece our post-Atlantean cultures embodied their impulses in human evolution. Hermes appeared to the Egyptians like a divine ambassador. He gave then what had to be deciphered as the deed of the gods in the physical world.

In all of this we have somewhat characterized the first three cultural epochs of the post-Atlantean time. Men had learned to value the physical plane.

The fourth epoch, the Greco-Latin, is the period when man came even more into contact with the physical plane. In this time man progressed so far that he not only saw the script of the gods in the physical world, but he also inserted his own self, his spiritual individuality, into the objective world. Such artistic creations as we find in Greece were not known earlier. That man could portray himself in sculpture, creating therein something like his physical self—this was achieved in the fourth cultural period.

In this time we see man's inward spiritual elements step out of him onto the physical plane and flow into matter. This marriage between the spiritual and the material may be seen most clearly in the Greek temple. For everyone who can look back and see this temple, it is a wonderful work. The Greeks had the greatest architectonic gifts. Every art has its climax at some point, and here architecture had its high point. Modeling and painting reached their climax elsewhere. Despite the gigantic pyramids, the most wonderful architecture appears in the Greek temple. For what is attained here? A weak echo may be experienced by one who has an artistic feeling for space, who feels how a horizontal line is related to one that moves in the vertical. A number of cosmic truths light up in the soul that can simply feel how the column carries what is above it. One must be able to feel how all these lines were already invisibly present in space. The Greek artist saw the column as though clairvoyantly, and simply filled what he saw with matter. He saw space as altogether composed of life, as something permeated by living forces.

How can the man of today get some impression of the liveliness that this space-filling had? We see a faint reflection of it in the old painters. For example, we can find paintings where angels float in space, and we have the feeling that the angels support each other. Today little remains of this feeling for space. I shall make no objection to Boecklin's colors,² but all occult space-feeling is missing in him. Such a being as we find above his Pietá—you cannot tell if it is supposed to be an angel or some other being—must waken in the observer the feeling that at any minute it may fall on the group below it. This must be emphasized when one tries to explain something of which hardly an inkling can be conveyed today, such as the space-feeling of the Greeks. It must be expressly stated that this was of an occult nature. In a Greek temple it was as if space had given birth to itself out of its own lines. The result of this was that the divine beings for whom the temple was built, and with whom the Greek as a clairvoyant was acquainted, really descended into the temple, really felt comfortable in it. It is true that Pallas Athena, Zeus, etc., were actually within the temples. They had their bodies, their material bodies, in these temples. For since these beings could incarnate only as far as an etheric body, they found their dwelling-place in the physical world in these temples. Such a temple could become their physical body, in which their etheric body felt at home.

One who understands the Greek temple knows that it differs profoundly from a Gothic cathedral. This is not a criticism of the Gothic, for the Gothic cathedral is a sublime work of art. But an understanding person can well imagine of a Greek temple, that even if it stood in a solitude with no people anywhere near, even if it were quite alone, it would be a whole. A Greek temple is complete even when nobody is praying in it. It is not soulless, it is not empty, for the god is in it. It is inhabited by the god.

But a Gothic cathedral is only half complete if there are no worshippers within. One who understands this cannot think of a Gothic cathedral, standing alone, without a congregation of the faithful, whose thoughts stream into it. All the Gothic forms and ornaments belong to what streams from it. No god, no spiritual being, is close to the Gothic cathedral when the prayers of the faithful are not present. Only when the praying congregation is assembled is the cathedral filled with the divine. This is shown in the very word “Dom,”³ for this is connected with the “dom” in Christendom and similar words, which signifies something collective. Even the word “Duma”⁴ is related to this. The Greek temple is not a house for the faithful. It is shaped as a house that the god himself inhabits; it can stand alone. But in the Gothic cathedral one feels at home only when it is filled by the believing throng, when the pious congregation is assembled, when the light of the sun shines through the colored window-panes and the colors are diffused by the fine dust-particles. Then, as often happened, the preacher in the cathedral pulpit would say, “Even as the light is split into many colors, so is the single spiritual light, the divine force, divided among the crowds of souls and split into the diverse forces of the physical plane.” Such words were often heard from the preacher. When perception and spiritual experience flowed together in this way, the cathedral was something complete.

As in the great temple buildings, so was it in everything artistic among the Greeks. The marble of their sculptures took on the appearance of life. The Greek expressed in the physical what lived in his spiritual. Among the Greeks the marriage of the spiritual with the physical was a fact.

The Roman went a step further in the conquest of the physical plane. The Greek had the capacity of embodying the soul-spiritual in his works of art, but he still felt himself as part of a whole, of the polis, the city-state. He did not yet feel himself as a personality. This was also the case in the earlier cultures. The Egyptian did not feel himself as a separate person, but as an Egyptian, as a member of his people. Thus in Greece we find that a man laid little worth on feeling himself to be a person, but it was his greatest pride to be a Spartan or an Athenian. To be a personality, to be something in the world through the self, was felt for the first time in Rome. That a personality could be something for itself was first true for the Roman. The Romans worked out the concept of the citizen, and it was among them that jurisprudence, the science of law, arose. This is correctly regarded as a Roman invention. Only modern jurists, who know nothing of these facts, have had the lack of judgment to assert that law, in this sense, existed earlier. It is nonsense to speak of oriental lawgivers, such as Hammurabi. There were no legal rules earlier; there were only divine commands.⁵ One would have to use harsh words if one were to speak objectively about this kind of science.

The concept of the citizen first became a real feeling in ancient Rome. By that time man had brought the spiritual into the physical world as far as his own individuality. The last Will and Testament was invented in ancient Rome. The will of the single personality had become so strong that even beyond death it could determine what should be done with its property, its own things. The single personal man was now the determining factor. With this deed man, in his own individuality, had brought the spiritual down to the physical plane. This was the lowest point of evolution.

Man stood at his highest in the Indian culture. At this highest point the Indian still moved in spiritual heights. In the second culture, the ancient Persian, man had already descended a little. In the third culture, the Egyptian, still more. In the fourth culture man descended entirely to the physical plane, into matter. There came a point when man stood at the parting of the ways. Either he could sink lower and lower, or he could achieve the possibility of working up again, of fighting his way back into the spiritual world. But for this a spiritual impulse had to appear on the physical plane, a mighty thrust that could lead man back into the spiritual world. This mighty thrust was given through the appearance of Christ Jesus on earth. The divine-spiritual Christ had to come to men in a physical human body, had to go through a physical appearance in the physical world. Now, when man was wholly in the physical world, the god had to descend to him so he might find the way back into the spiritual world. Previously this would not have been possible.

Today we have followed the evolution of the cultures of the post-Atlantean time down to their lowest point. We have seen how the spiritual impulse occurred through the Christ at the lowest point. Now man must rise again, transfigured by the Christ principle. We shall go on to show how the Egyptian culture emerges again in our time, but permeated by the Christ principle.

• 1. For a clear expression of this sentiment, see Sacred Books and Early Literature of the East (New York, Parke, Austin, & Lipscomb; 1917), Vol. 9, p. 104.
• 2. Arnold Böcklin (1827-1901), Swiss painter.
• 3. Dom is the German word for cathedral.
• 4. The Duma was a short-lived parliament in late Czarist Russia.
• 5. Our best modern scholars agree with the views here expressed. See Wigmore, Panorama of the World's Legal Systems (Washington Law Book Company, 1936).