The Rudolf Steiner Archive

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).

When we study the human soul in its development within the physical body between birth and death, we are struck by the fact that in order to have a full and complete earthly existence, the soul must make two attributes or faculties its own.

On the one hand: memory. Just imagine what it would be like if memory were not one of our faculties in earthly existence! And think how different our life of soul would be if we could neither look back over the course of the past day nor recall from unfathomed depths what we have experienced since a certain moment of time after our birth. The cohesion of experience is necessary if there is to be true Ego-consciousness. I have called attention to this fact on many occasions. You all know that memory begins to function at a certain point of time during our earthly life and that experiences occurring before this point of time are sunk in oblivion. We can therefore say that from a certain point of time in our physical earthly life, our life of soul enters into relationship with our bodily life and this enables us, in the present, to remember the experiences through which we have passed.

One of the tasks of earthly life is to unfold the faculty of memory. During our long evolution as beings of the Old Moon incarnation of the Earth, we did not possess memory in the form in which we know it to-day. Memory has only been able to develop since the Earth-organism with its mineral forces has been incorporated in our being. Memory is essentially an outcome of the interaction between the human soul and the physical body. In the spiritual world, memory, as developed in the physical life, has only been needed since the beginning of the Earth-period. Until the time of the Earth-period it was not needed, for the reason that in the power of the dreamy clairvoyance possessed by man during the Old Moon period, he possessed a different faculty—a faculty which was able to take the place of our memory to-day. Suppose that every time you experienced something, the experience was inscribed somewhere in a place remaining accessible to you, and that it was so with every subsequent experience. Under such conditions you would merely have to look at the spot where the experience was inscribed. You would be able to look outwards, because the experiences would be preserved in the outer world. So indeed it was in the time of the Old Moon. All that was experienced in that old dreamlike, clairvoyant consciousness, was engraved, as it were, in a certain delicate ether-substance. All that the Moon-humanity experienced through this dreamy, clairvoyant consciousness was written into the cosmic substance; and the activity of the human soul which might be compared with memory to-day was that the dreamy clairvoyant gaze was directed to the ‘engraving’ in the delicate ether-substance. The Moon-man saw his own experiences in the traces left by them, just as we now see the objects of the outer world. He only needed to look round upon what he had experienced in his dreamlike imaginative life and he found it inscribed in the cosmic substance. This was quite a different mode of ‘living-together’ with the world from that of to-day. Suppose everything that now becomes a thought in your minds were to flash after you like a comet's tail so that you could re-think it. If this were so, you would have transferred into your present life of thought conditions that actually obtained during the period of the old dreamlike consciousness. This condition had necessarily to come to an end because man was to become individual, an individuality. But this is only possible when the experiences through which his soul passes remain his own inner possession, are not immediately inscribed into the cosmic substance but only into his own, delicate ether-substantiality. So long as man lives on the Earth, his etheric body lives and moves within him in his hours of waking consciousness. To this movement, the form of the physical body sets the boundary. It cannot pass beyond the boundary set by the skin. And so through the whole of the life between birth and death, the fine ether-substantiality—within which thoughts, ideas, experiences of feeling and of will circulate—remains rolled up as it were within the confines of the physical body. When the physical body is laid aside at death, the scroll unrolls and is now given over to the cosmic substance. So that after death we begin to look back upon what was engraved in our individual ether-substance which now, after death, is given over to the cosmic ether.

As with memory, which evolves because a force of resistance is offered by the physical body, so too is it with regard to something else of importance for our earthly existence.

Habits are something else which we have to acquire during earthly existence. Neither memory in its present form, nor the capacity to acquire habits were ours during the Old Moon period of existence.¹ If we observe the development of the human being from childhood onwards, we can see how habits are acquired by the constant repetition of actions. Through instructions given during our upbringing, actions steadily repeated become habitual. We are first led to do something which by constant repetition becomes a habit and the habit, once formed, becomes more and more an automatic action of the soul.

The development of habits in the right way during earthly existence is necessary to the unfolding of Ego-consciousness. For what had we in the place of habits during the Old Moon period of evolution? At that time, whenever anything had to be carried out by us or through us, we came under the direct influence of the higher Beings of the spiritual world. We were impelled to action by impulses sent into us from the Beings of the spiritual world. We needed no ‘habits,’ for what we had to do, the Beings of the higher world did, in a certain sense, through us. We were more intimately part of the whole ‘organism’ of the Hierarchies than is the case now, in the Earth period.

But it would never have been possible for us to develop the force of freedom had we remained in this condition where our every action involved an impulse from higher spiritual Beings. The foundations of freedom (free spiritual activity) could only be laid within us by our having been emancipated from the sphere of the Beings of the spiritual worlds and thus—having arrived at the stage of being able to form a habit by the steady repetition of some act—it finally comes from our own being. It is so indeed: the attainment of the possibility of freedom for man is intimately connected with the acquisition of habits.

When we enter physical existence through birth, we come from a world in which, during the Earth period itself, we are living in conditions somewhat similar to those obtaining during the Old Moon period. In the spiritual world, before entering through birth into earthly existence, we live under the strong influence of higher spiritual impulses. In that world there are exalted spiritual Beings who guide us to what we have to do in order so to prepare our earthly existence that it may take its course in accordance with karma. With the entrance into the physical body we are reft away from that world in which there are no habits but only the continuous and unceasing impulses of lofty spiritual Beings. Having entered physical existence, an echo still remains within us of this life in the spiritual world. This echo is expressed in the fact that as children, up to the time of our seventh year, we are governed less by habit than by the power of imitation. We imitate what is done, what goes on around us. This is an echo of our life in the spiritual world. In the spiritual world we had to receive the impulse for every single activity. Therefore it is that as children we react to our immediate impulses, and imitate. Independent activity of the life of soul begins only in the course of time, just as we gradually unfold the capacity to live according to habit. Memory and habit are important constituents of our life of soul, being metamorphoses, transformations of forces of quite a different nature in the spiritual world. Memory is a metamorphosis of the enduring traces of imaginative, dreamlike experiences. Habits arise because we are torn away from the impulses of the higher spiritual Beings.

When we study these things and meditate upon them, we arrive at a concept that is necessary for understanding the very different nature of the world lying beyond the Threshold. Again and again it must be emphasised that the world beyond the Threshold is altogether different from the world this side of the Threshold. Even when we employ words used in connection with the physical world to characterise the spiritual world from any particular point of view, we must constantly remind ourselves that true and adequate ideas of the spiritual world can only be acquired by gradually accustoming ourselves to shaping these ideas of the spiritual world quite differently from those which apply to the physical world. At the same time, however, the study of such things as memory and habit, will help us to unfold insight into the nature of our physical existence.

It is sheer folly to imagine that physical existence is something to be despised. I have pointed out this mistake from many different points of view. Physical existence has its task in human evolution as a whole, just as all other phases of evolution have theirs. It is to our eternal gain that in the course of the evolution of the soul we have a physical body and by means of this physical body pass through certain earthly experiences under the influence of memory and habit. Gradually, by means of repeated earth-lives, we become firmly possessed of these earthly acquisitions. Between death and re-birth, however, we must continually return to the conditions of the Old Moon period of existence. We must surrender as it were the power of memory, as indeed we do directly after death, and give over to the cosmic substance that which we have engraved within our being during earthly existence. And again we must surrender ourselves to the impulses of the higher spiritual Beings in order that by following their impulses we may transform them, in the physical body, into habits.

Here, however, we have reached a point where I will again draw attention to something which on account of its importance can never be over-emphasised.

Memory and habit are acquired during earthly life. Let us first consider memory. Memory may appear to be an acquisition of earthly existence. You know, moreover, that however weak a man's memory may be, it is always possible to develop it. Suppose for a moment that nothing else were to be done in the way of developing the memory than what is absolutely natural, under the influence of the earthly, physical organism which is permeated with mineral substance. If this were the case, memory would unfold in quite a different way. As it is, we do more—as you know, we do much more. It would perhaps be more correct to say that much more is done with us in this matter of training the memory. For one thing we are made to learn by heart, to memorise. At a certain age in our upbringing we are told to learn by heart. There is a difference between acquiring the natural faculty of memory and being set down to do something, else in addition. If we read a poem many times, or if it is often repeated aloud to us, at last we remember it, we know it by heart. Modern methods of education, however, are not content with this. Children are set to work to memorise a poem and are sometimes punished for failing to have committed it to memory when bidden to do so. This is very characteristic of the present phase of evolution.

I must beg you not to misunderstand me. It must not be said that I am denouncing memorising or have demanded its abolition. I am demanding no such thing. Our times are such that certain things must necessarily be memorised, precisely because this present phase of evolution corresponds to a definite phase in the development of the faculty of memory.

But what is it that really happens in the soul when memorising is called to the assistance of the naturally unfolding faculty of memory? It is a case of summoning Lucifer to our aid! It is indeed a Luciferic force which is thus summoned to the aid of memory.

Once more I must beg you not to exclaim: ‘Lucifer! But we must guard against him. From now on our children shall never be allowed to learn by heart!’ Some people have the mistaken idea that they must persistently guard themselves against Lucifer and Ahriman and do everything possible to hold them at a safe distance. But as a matter of fact it is precisely when they are thus on guard that they make it easy for them to approach them!

The Luciferic and Ahrimanic forces have to be reckoned with in cosmic evolution. They must necessarily be part and parcel of world-evolution. The only question is that they shall be kept in their proper place. Consider the special case already mentioned: Why is it that the Luciferic power must be summoned to the aid of memory? In very ancient times of evolution, memory was powerful to an extent undreamed of by men to-day. We, in our day, need a considerable length of time in which to learn a long poem by heart. The ancient Greeks did not need nearly such a long time. Numbers of them knew the poems of Homer from beginning to end. But these ancient Greeks did not memorise in the way we do to-day when we learn something by heart. In those times the power of memory was quite differently constituted.

Now what was really happening in that fourth Post-Atlantean epoch of civilisation? The Græco-Latin age was to a certain extent a recapitulation of the Atlantean epoch itself which has been described in my writings dealing with Atlantis. What had come over from the Old Moon period of evolution as a force enabling man to draw his dreamlike, imaginative experiences after him like the tail of a comet—this force, instead of working outside as a channel of communication with an outer universe, passed into the inner being of man. As a result of this transference from the outer to the inner life, memory in the Atlanteans was like a flashing-up of something which the world at that time gave of itself. In the days of Atlantis there was no need for man to make any great efforts to develop his memory, for it was like an influx into the inner being of a force operating in communication with the outer world. In the fourth Post-Atlantean epoch of civilisation there was a recapitulation of this state of things. In the inner being there was a recapitulation of the operation of a force which in earlier times had worked in constant interplay with the world, without any activity on the part of man himself. Inasmuch as man has passed now into the fifth Post-Atlantean epoch, he must make greater and greater efforts to come into real possession of the power of memory. Because memory has to contribute to man's progress towards individuality and freedom, the power which came spontaneously in the Atlantean age and in its recapitulation, the fourth Post-Atlantean era, has now to be acquired. When something corresponding to an earlier power has to be acquired in a later age, when, for example, memory is helped by means of a force which was formerly there by nature, we always have to do with a Luciferic activity. You see, the memory we now cultivate artificially but which in Greek times was a natural endowment, now becomes Luciferic. This conception of the Luciferic activity helps us to realise the part played by Lucifer in the evolution of mankind. To some extent limits were still set to his working in Greek and Latin times, for he was then still in his right place. Nowadays this is no longer the case. If memory is to be developed in our age, man has to enter into a pact with Lucifer. By dint of his own self-activity man must now do for his memory what was done without any participation on his part during the Græco-Latin era. But for this reason, what happened then without man's participation becomes a Luciferic deed in our age.

The moment, however, a Luciferic activity sets in, the other side of the balance begins to operate: the Ahrimanic impulse. While on the one side we memorise, calling Lucifer to our aid in this respect, on the other side we make more and more use of the Ahrimanic support to memory, namely, we write things down. I have often said that it was a true conception in the Middle Ages which made men speak of printing as one of the ‘black arts.’

This external method of assisting memory is wholly of an Ahrimanic nature. Again, I do not say that it is right to flee from everything that is Ahrimanic, although in this respect it may perhaps be said that precisely among us too much is done in the direction of summoning Ahriman. There is a tendency to have an exaggerated affection for him!

Influences of Lucifer and Ahriman

Man's task is, however, to cultivate the position of balance and not to believe that he can simply escape from the clutches of Lucifer and Ahriman. Calmly and courageously he must admit to himself that both Beings are necessary for world-evolution, that in his own development he needs both Lucifer and Ahriman in his active life, but that the balance must be maintained in every sphere of life.

Our activities, therefore, must be such that the balance is maintained between Lucifer and Ahriman. It was for this reason too that Lucifer and Ahriman had necessarily to play a part in earthly evolution. At the beginning of the Old Testament there is a significant picture of the influx of the Luciferic forces into world-evolution. Luciferic forces enter earthly evolution by way of the woman, and man is beguiled by way of the woman. This biblical picture symbolises the influx of the Luciferic element which occurred in the age of old Lemuria.

Then, during the subsequent Atlantean age, there came the entrance of the Ahrimanic element into earthly evolution. Just as during the fourth Post-Atlantean period human knowledge had to come to an understanding of the Luciferic symbol, so now, during our fifth Post-Atlantean epoch, as I have said before, it was necessary to place before the soul in an adequate but yet sufficiently indicative form—the opposite symbol. The figure of Faust has Ahriman at his side, as Eve has Lucifer. Lucifer approaches the woman, Eve; Ahriman approaches the man, Faust. And just as the man, Adam, was indirectly beguiled through Eve, so here, the woman, Gretchen, is deceived through the man, Faust. The seduction of Gretchen is the result of deception, because Ahriman is at work. Ahriman is the ‘Lying Spirit’ in contrast to Lucifer who is the ‘Tempter.’ This, then, is how they may be described: Lucifer, the Tempter; Ahriman, the Lying Spirit.

Much exists in the world for the express purpose of guarding mankind from temptation by Lucifer: rules of conduct, maxims, moral precepts, instituted customs and so forth. But there is less to help man to protect himself in the right way from falling prey to the Ahrimanic impulse—namely, untruthfulness.

All that is Luciferic in man has to do with the emotions, the passions. On the other hand, the Ahrimanic influence which asserts itself in human evolution has to do with lying, with untruthfulness. And in our age man must be armed not only against the attacks of Lucifer. It is high time for him to forge his armour against the attacks of Ahriman.

One of the motifs in Faust is that man is overcome by Ahriman, to the point of misunderstanding the word. Goethe shows us in this poem how Faust goes through different Ahrimanic dangers. True, the figure of Mephistopheles is a mixture and often a confusion of both Lucifer and Ahriman. But on the whole, as I have just now shown, Goethe is right to have chosen the figure of Ahriman and not that of Lucifer for his drama. Much of Ahriman is to be found in both the first and the second parts of Faust, up to the point where he plays in the misinterpretation of words. At the end of the second part Faust confuses ‘Ditch’ and ‘Grave.’ The Ahrimanic impulse plays even into the misinterpretation of words. Goethe indicates this with extraordinary subtlety, interweaving it most effectively into the play, instinctively rather than consciously realising the nature of the Ahrimanic impulse in what is untrue and distorted. This is a point of great significance.

Now just as memory and habit are metamorphoses of different kinds of activity in the spiritual world, so too, other spiritual faculties we may gain are in their turn metamorphoses of something acquired in physical existence. Let us consider something which first appears in physical existence. Memory and habit have been described as transformations, metamorphoses of the spiritual experiences of earlier times. But what emerges for the first time in the physical world is the relation of our ideas with the facts in the external world. The facts and objects are around us and we make images of them in our conceptions and ideas. The agreement of the images in our thought with the facts or objects or events, we then call physical truth.

When we speak of physical truth, this implies that our conceptions fit the facts of the physical plane. In order that this truth-relationship may arise, it is absolutely necessary to live in a physical body and perceive things in the outer world through the physical body. It would be nonsense to imagine that such a relationship to truth could have existed during the epoch of the Old Moon evolution. It is an acquisition of earthly life. It is only because we live in a physical body that this agreement between ideas and external facts can arise at all. But here Ahriman's field of action is opened up for him. In what sense is it thus opened up before him?

From what has been said we can perceive the interplay between the spiritual and the physical world. Ahriman has his own good task in the spiritual world and must, furthermore, send forces from there into the physical world. But he must not enter the physical world! The fact that this realm is denied him makes it possible for ideas we acquire in the physical body to fit the facts in the outer world. If Ahriman introduces into earthly life activities in which he was engaged during the Old Moon period of evolution, he upsets the agreement of our ideas with the outside facts. He should, if I may be allowed to use the expression, ‘keep his fingers off’ the realm in which man makes his ideas harmonise with the outside facts. But this is precisely what Ahriman does not do. If he did, there would be no lying in the world!

I do not know whether it is necessary to prove that lying undoubtedly does go on in the world! But whenever there is lying, it is a proof that Ahriman is at work in the physical world in an unjustified way. This particular activity of Ahriman in the world is something which man has to overcome. It is, of course, easy to say: Although there is much beauty in the world, there is also much that is the reverse of beautiful. A perfect God would have succeeded in so creating human beings that they would never have taken to lying. A perfect God would have said to Ahriman: In the physical world it is not for you to interfere.—God, however, has not succeeded in warding off Ahriman from the world; therefore He is not so perfect after all.—So it might be said. And, as a matter of fact, there is not only Ahriman to reckon with—Ahriman, who feels a certain satisfaction on account of the evil that is in the world. There are also philosophers whose pessimism is derived from observation of the bad characteristics of humanity. There were pessimists among philosophers in the nineteenth century but there were also those who voiced not merely pessimism but out-and-out woe! That too is a view of the world which actually exists and of which Julius Banzen is a typical representative.

Why, then, has Ahriman been allowed access to the physical world! On previous occasions I have shown how deeply he has entered, taking as an example an occurrence where a pre-arranged programme, strictly adhered to, was witnessed, not by a lay audience, but by thirty Law students and young barristers, men, that is to say, who were being trained to be judges of the actions of human beings. Everything happened according to the scheduled programme. But when, after the event, these thirty young lawyers were asked what had actually happened, twenty-six of them gave an absolutely incorrect account and the remaining four only a very approximately correct one. You can see from this example what kind of relationship actually exists between the ideas in people's mind and the outer physical facts. Thirty people can be present when a certain procedure has been carried through according to a pre-arranged programme and twenty-six of them afterwards give a false account of it. In such a case we see Ahriman at work literally before our eyes. But now, suppose Ahriman were not there at all! If he were not there we should be like innocent lambs, for the impulse would continually be never to form concepts which did not tally with the facts. We should only express what we actually observed as fact—but we should do this of necessity. It would be impossible for us to do anything else and there would be no question of free spiritual activity. In order to be able to speak the truth as free beings, the possibility to he must also be in us. In other words, we must acquire the power to conquer Ahriman within us at every moment.
Ahriman must be there ‘enticing, working, creating, as the devil.’ Ahriman must be there, but the trouble is that men follow him so closely and do not recognise him as the devil who entices, works and creates, and who must be overcome.

To pull long faces and say: ‘That is certainly Ahrimanic. I cannot allow myself to have any, dealings with it,’ means nothing more or less in many cases than a comfortable surrender to Lucifer without freedom. The whole point is that we shall learn to recognise the impulses which must be overcome, wherever they exist. We need Ahriman on the one side and Lucifer on the other in order to set up the balance between them.

• 1. See An Outline Of Occult Science. Rudolf Steiner.

Everything that enters into our work eventually crystallizes around the one point: to find union with the spiritual powers that advance humanity. From this point of view, the importance of the Christ-Being in the world has been spoken of here again and again. Today I would like to speak to you a few words that are intended to shape our ideas about this Christ-Impulse and its relationship to us humans ever more important. If we want to grasp the truth of this Christ impulse, we must be willing to reflect on many things. Nowadays, one hears the idea expressed here and there that everything schoolmasterly, pedantic, and didactic should be suppressed and that one should grasp the living life in art and world view. So many minds of the present express their fatigue towards everything didactic. It is only strange that as soon as matters of world-view are brought up, one always falls back into a longing for the didactic.

We have had to hear how Christ is spoken of as a world teacher; I once used the expression: “superhuman world schoolmaster”. Many feel comfortable when they can think that someone who had taught something had come into the world with Christ. In contrast to this, we have repeatedly emphasized the life character, the power character of the Christ impulse. Through what happened at the baptism in the Jordan, an entity found its way into earthly life by sharing the destiny of humanity for three years. Then it poured out into the earth aura and has been working there ever since.

When we look at this Christ event, we have to say that the event of Golgotha is a unique experience in the evolution of the earth. This has taken place once in relation to the evolution of the earth, but the Christ event was prepared in the spiritual world.

Although it is thoroughly wrong to think of the Christ-being as present in another body, one must nevertheless point to a preparatory event in the development of the world, namely to three preparatory events, preliminary stages of the event of Golgotha. They took place in supermundane, purely spiritual worlds.

I spoke of the two Jesus Children, the Solomon and the Nathan Jesus Child. The former bore within him the ego of Zarathustra. It passed over into the other Child and lived there from the twelfth to the thirtieth year. Then the shell was filled by the Christ-being. This Nathanic Jesus, he too is, this must be expressly mentioned, as he was born at the beginning of our era, in a human body for the first time properly embodied in the world. For the preliminary stages of his existence he lived in spiritual worlds. He was never properly embodied in a human body before. The relationship with Krishna was not a true embodiment, but a representative embodiment. When we visualize the being of this later Nathanian Jesus, we must look up to the angelic beings and can say: Before the Christ appeared on earth, he was not embodied, but three times present in the spiritual world, but in each of these three stages of existence, something similar to the event of Golgotha occurred again and again. We must therefore seek the preannouncement stages of Golgotha in the spiritual worlds. Each of these events has a deep significance for the whole life of people on earth. What we experience there is influenced not only by what happens within the physical earth, but also from the spiritual worlds. What was effected by the three preliminary stages was effected from the outside.

When humanity lived in the Lemurian epoch, the luciferic influence had already descended upon it. It sent its rays of power into human nature, as it were. The effect was inherent in this. Man had to develop differently then than if no luciferic influence had come. Man was, so to speak, infected with the luciferic impulse. We can say, on the basis of spiritual science, what this Luciferic influence has brought about. If it had remained as strong as in Lemuria, something would have happened to our human nature that would have placed it in great danger. What might be characterized as follows would have happened: the twelve sensory powers of the human being (for there are twelve) would have developed in such a way that the human being would have become supersensitive. While we now look at the red of the rose in such a way that it has an objective effect on us when we look at it, the red would then penetrate our eyes as if with pricks, and blue would suck at our vision. We would be supersensitive. It would be the same with hearing and all sensory perceptions of a human being. We would not be able to perceive anything without feeling pain or lust. Humanity was heading towards this through Lucifer. The beings of the higher hierarchies saw this. The Nathanic Jesus, as he later lived, was present in the spiritual world in the Lemurian period in an angelic being, and it was set before him to permeate himself with the Christ-being. While the sheaths were later permeated with the Christ-being, at that time the soul element of this angelic being was spiritualized by the Christ impulse. At that time the Christ Impulse already descended into the soul of the later Nathanian Jesus. This happened in the spiritual world, but the rays that proceeded from it spread over the earth and calmed the overly sensitive human senses, so that the danger was removed that people could only have beheld the sensual under pain and degrading lust. Thus we look at the first harbinger of the event of Golgotha and say to ourselves: We have become so with regard to our twelve senses because the Christ descended into the soul of the later Nathanic Jesus and appeased the human being of sense.

Then in Atlantean times, a danger came into human life again through the Ahrimanic influence gradually combining with the Luciferic influence. While in Lemuria the senses were in danger, now in the early days of Atlantia it was the vital organs and the etheric body of man that were in danger. These organs of an etheric body permeated by the influence of Lucifer and Ahriman would have developed in such a way that man would have taken on a form unworthy of a human being. Everything would have had to be done in such a way that man would have greedily pursued what was useful to him and could only have looked at what was not beneficial to him with disgust. Human life would have been a constant battle between greed and disgust. All the organs would have been so formed that man would have pounced in a degrading manner, like a wild animal, on what he had to absorb, and would have felt deeply degraded by disgust at what was not beneficial to him. That this did not happen is due to the second preliminary stage of the event of Golgotha. The danger was such that even in breathing, man would have drawn in the air with greed and would have expressed every flash of something unsuitable for him in a terrible way, with terrible outbursts of disgust. So it was the second time that this angelic being was imbued with the Christ impulse and thereby rays of strength entered the earth aura and calmed man's life.

Towards the end of the Atlantean period, the third preliminary stage developed. Once again, humanity was facing a great danger. Now, thinking, feeling and willing were to be brought into conflict with each other. The soul's expressions were to be made disharmonious, so that man could not have developed thinking, feeling and willing in an orderly way, but rather that these would have been in conflict with each other as if in madness. This was averted by the third preliminary stage. Once again the entity that later became Jesus of Nazareth imbued itself with the Christ impulse, and order and harmony were brought into the harmony of thinking, feeling and willing. This was still felt long after the Atlantean period. In the times that preceded our development of thought, the harbingers of an image that extends into our time but is not yet properly understood began to take shape. At the end of the Atlantean era, this soul, which later became Jesus of Nazareth, came into existence. This soul brought about an entity that always became master of the wildly storming affects, and triumphed over thinking, feeling and willing, which became a dense entity. Mankind pictured this in the image of St. George or St. Michael, the slayer of the dragon. This is the direct imaginative expression of the third forerunner of the event of Golgotha.

The Greeks, who in their imaginations brought to life what shone through from the mysteries of Atlantis, created an image of the being that was active in Atlantis. They worshipped in Apollo the spirit of which they imagined: this is He who is imbued with the spirit of the sun. They did not call it Christ, but the name is not important. In their sun worship they revered the third preliminary stage of the event of Golgotha and expressed this outwardly by seeking advice from the priests of Apollo in the most important matters. They knew, these Greeks, that what weaves in the earth aura is also woven into the secrets of existence, and how it has brought order to thinking, feeling and willing. They felt so connected to the earth that they said: What would have brought disorder to thinking and feeling and willing, if it had not been defeated by Apollo, rose up out of the earth in dense form. But Apollo brings order into it, so that instead of disharmony and madness in thinking, feeling and willing, wisdom emerges from the earth aura.

They looked towards the area where steam was rising from the earth, which they captured and stored in their sanctuary, and placed the priestess of Apollo over the opening through which he himself spoke in such a way that his wisdom was transformed into oracles, into advice for the concerns of those seeking this wisdom. Just as George and Michael appear in the picture, so Apollo appears in his sanctuary, pouring the prophecies of those who speak through him into the soul.

Oh, Christianity is ancient! It is not the name of Christ that matters. The service of Apollo honored Christ, the spirit of the sun, so that in this worship lies the consciousness of the third preliminary stage of the event of Golgotha. Then the time came when humanity faced a fourth great danger. In Lemuria, the physical body was in danger, then in Atlantia the etheric and astral organs. Now it was the I that was to come into disorder. This is preparing itself in such a way that at the time when the I was to take hold of man in Greek thought, it shows itself in a very peculiar phenomenon, that all conditions are present to bring disorder into the I. Only gradually will one understand how that which was to bring forth this I develops in Greek philosophy and so on. I have already tried to show how the I awakens. It can be seen from the study of philosophy, which culminates in the thought of Plato and Aristotle, how the I gradually comes into being. When Thales, Pherekydes of Syros, Anaxagoras first brought great thoughts into being, there was a parallel phenomenon that spread from Greece throughout the Greek world: there was the coming of the Sibyls parallel to the coming of the I. The Sibyls asserted themselves everywhere. Sometimes they spoke great wisdom for the future, but sometimes also madness. Everything that can throw the I into confusion, as the I must be thrown into confusion without the Christ Impulse, found expression in their prophecies. Two things were in preparation: Prophets, forerunners of the Christ Impulse, who, in the purity of their soul-searching, seek to absorb the young power of the Christ, and who, in their ordered life of thought, pass through what is weaving itself through the evolution of mankind. On the other hand, there are the Sibyls, who are at the mercy of the outer influences of the earth aura. In Michelangelo's Sistine Chapel in Rome, we are confronted with this contrast between sibyls and prophets. Michelangelo shows how the wind and other things work with the Sibyls, which are fundamentally connected with the earth, and shows that there was danger for the ego to become disordered with the Sibyls, and how the prophets work to calm this ego. Studying the prophets next to the sibyls in Michelangelo's paintings can lead us deep into many secrets. The forces that were at work through the Sibyls show how the human ego is inclined to fall into disorder on a fourth level. The order that the teaching of the prophets announces was established through the Mystery of Golgotha, the order of the ego forces in such a way that the human being's ego learned to feel more and more deeply: Not I, but the Christ in me. What would have contributed to the disorder of the ego in the Sibyls comes to the fore in an orderly way through the Christ impulse. Because the human ego must develop on earth, the event of Golgotha had to take place on earth; Christ had to permeate the body of Jesus, the real physical body, whereas in the preliminary stages an angel was inspired.

Thus Golgotha drew nearer to the evolution on earth. What Augustine says is deeply true: Christianity has always existed, only that now it is called Christianity. — In the time of Augustine there was a feeling that Apollo's servants were Christians, even if not in name. It was a veneration of the third, purely spiritual event. Thus Christ gradually approached the earth. In the devachan world was the first and second preliminary stage, in the astral world the third, and in the physical world the event of Golgotha.

But not as a teacher, but through his power did Christ penetrate into the earth aura. This must be emphasized again and again. If Christ had wanted to work only through what people could have understood of him, he would have been able to work little.

He entered evolution as a living entity. Human understanding must struggle to reach Him. In this way we see how the dogmatic disputes take place. Human judgment is still far from penetrating the Christ Impulse. The Christ Impulse works in the depths through the souls as a living power. We can trace this power. Let us look at an event that took place on October 28, 312. At that time, Constantine delivered a battle to Maxentius near Rome. Maxentius' army was four times as strong as Constantine's. Constantine won. Anyone who looks at history correctly says: The life of all of Europe would have been different if Constantine had not won. — It was a strange battle. It was not external strength that won, nor judgment. The battle was not fought with the help of the power of judgment. It was fought by each side according to subconscious impulses, into which the Christ impulse played. Maxentius consulted the Sibylline books. They told him: If you do not remain where you are, if you leave Rome, you will subjugate the great enemy of Rome. A dream also told him to leave Rome and fight outside the gates. He was securely entrenched in Rome. Human judgment did not decide what took place in this battle. The subconscious worked in the souls of Maxentius and Constantine. A dream revealed to Constantine that he should carry the symbol of Christianity before the army. Dreams decided the outcome of this battle, which decided the fate of Europe. Human judgment was not suited to bring about what was to be brought about, but the Christ impulse worked and confronted the four times weaker army of Constantine outside Rome with Maxentius. Through that which human beings cannot judge, the guidance of human affairs happened. This is significant for the whole guidance of human history.

The Christ Impulse worked in the subconscious of souls as a spiritual impulse. It worked in the same way later, when the map of Europe was once again given a completely different form. If at the decisive moment the Maid of Orleans had not stepped forward to the side of her king, the destiny of all Europe would have been changed. Again it was not the power of judgment, but the Christ impulse, which availed itself of a human instrument. It does not depend on our judgment whether one finds this good or bad.

I can show by another example how the Christ impulse works below the threshold of consciousness. It makes use of strange forms of revelation, strange to the materialist. When modern spiritual life approached, there was something in its development that would have caused materialism to stretch its arms much further over European life. If certain events had not occurred, it would have been possible that even in those souls that still felt spiritually, purely material conceptions would have arisen. The understanding for the Christ Impulse would have sunk so low in the preceding centuries that one would have doubted one's physical existence. Then it would have been much easier for Arthur Drews and others. It spread to the most distant regions of Europe in the 16th and 17th centuries, when there was a danger that people would no longer have any connection with the Christ Impulse. The mood was: Why should one believe that Christ lived? And so the same thing happened simultaneously in the most diverse places. In almost all parts of Europe, everywhere it was seen that through the most diverse human places, through villages and towns, not always the same, but always a different physical, human personality walked. The opinion spread that this human personality, which appeared in a particularly strange guise, was Ahasver, the eternal Jew, who had wandered the world since he rejected Christ. The rumor spread that there lived a man who could say from his own experience: I have seen Christ, he really lived. - In the most diverse places, this personality went through the villages, attended church services in a terrible state of mind, in very outdated clothing, and recounted the event of which he could bear witness. Bishops and abbots invited such personalities to banquets and organized festivities. These personalities always told them: We can strengthen your awareness that Christ walked the earth, because he passed me by, and because of how I treated him, I must now go through the world like this.

From what we learn in history, we have no idea how deeply what Ahasver told affected human minds a few centuries ago. There were always other personalities, but they saw, as in a retrospective of Ahasver, Christ passing by, so that they were believed. From them came the realization: Yes! He has lived, for he can

can tell about him. — Superficial people today may say: Should that have had such a great influence that it averted the danger that Christ would have been completely forgotten as an historical Christ? They do not know that such events went through the world that history has not recorded. That we are not completely mired in materialism today is a consequence of what emanated from these personalities. Today, “it could not happen.” In some places, Ahasver had thick calluses, peculiar clothing, long hair, yellowed skin, was tall and gaunt; in other places he was small, had a hump, but was always imbued with the consciousness of what the soul believed it had experienced at the moment when Christ passed before it.

This consciousness, this ability to look back into the Akashic Records and to identify with them to such an extent that they truly believed it, was instilled in numerous personalities. Today, all these Ahasueruses would end up in an asylum; at that time, they were instruments for strengthening spiritual life. Bishops and abbots were strengthened by them in the power of the Christian faith. The seed was sown in psychically inclined natures from spiritual worlds, to be able to look back to the event of Golgotha. The narrators then saw themselves in the picture through the peculiarity of their consciousness. That was a true, living contemplation of the event at Golgotha. Much more than in the human being's conscious mind, in which the power of judgment asserts itself, took place in the subconscious regions of the soul, which emanated from the Christ impulse. Today's materialistic man can easily scoff at such things. He will consider it a psychic epidemic and say: What can one give that comes from diseased souls? One would like to ask these materialists what they would say if someone became so mentally ill that psychiatrists locked him up in an asylum, but there, out of his enlightenment, he began to devise the air engine that people really have in mind as an idea? They would accept it from such a soul and not ask whether it comes from a diseased soul. Whether a soul is diseased is not a criterion, not an objection. The point is to examine the content of what comes from the soul. The worst thing about our material mind is that one appeals to secondary considerations, not to the power of truth.

If we survey the development of humanity, it will become clear to us that we have to understand the Christ impulse as a living force that works much more in the depths of the soul and makes use of physical means, more than what people understand. If it had remained limited to this, its influence would not have come far. But in our time, things are beginning to change, to the point that, little by little, what was the thought for the Greeks, with which at the same time the consciousness of the human ego was actually born, must have an effect in us. How does this thought assert itself today? One does not need to prove this with spiritual science, but with philosophy. In the centuries before the establishment of Christianity, beginning with Pherekydes and ending with Aristotle, thought begins to play a role in the evolution of the world. Thinking in images only begins in Greek life. This prepares the way for the actual consciousness of self. Then comes the Christ impulse. It works together with what has emerged as ego power. In our time, we see it in Hegelianism, which is indeed little noticed, but is a significant phenomenon of humanity, as Fege struggles with the thought that wants to grasp the whole world. Man develops in the world; he crowns development by filling the world with thought. He recognizes his environment through this. But thought can do two things: it can develop properly, which can be compared to the development of the germ into a flower, or the germ can be used for human food. Then it is torn out of its continuous flow. If it remains in its continuous flow, a new plant develops, and it is likely to give rise to life in the future. It is the same with human thought. It is said that we use it to create images of our environment. But to use it for such knowledge is as if we used germs for food. We drive the thought away from its current. But if it persists in its current, we do not use it for food, so to speak, then we let it live its own germ life, let it arise in meditation and inspiration, let it develop into a new, fruitful existence. That is the straight current for the thought. In the future, people will recognize that what has been regarded as knowledge of the world behaves like grain that does not develop into new grain but is driven out into a completely different current; but what we learn to know through knowledge of the higher world is thought that is philosophically grasped in freedom, that leads directly into spiritual life through meditation and concentration.

We have reached the point where it will be recognized that ordinary knowledge relates to supersensible knowledge in the same way that a grain of wheat used for food relates to a grain of wheat that is transformed into new grain. Inner knowledge of thoughts is what the future must bring. Philosophy in its old form has been overcome, has played out its role. It will be recognized that such knowledge must always be there, but must lead to a by-product of development. It will be recognized that the living thought, which is transformed into meditation and concentration, leads to spiritual knowledge of human nature and to knowledge of the spiritual world.

When we consider various phenomena in our spiritual life, many things may be noticed. Here we may say and discuss what would be misunderstood in the outside world. A man is regarded today as a great philosophical spirit who, in essence, limits his wisdom to repeatedly saying: Man must not stop at external knowledge, he must grasp the spirit. One could say that he repeatedly says, in different versions: Man cannot stop at mere external knowledge, he must grasp the spiritual within himself, must experience it within himself, it must not be grasped merely in concepts, it must become alive. He does not say what the spirit is, nothing is recognized. This is the hallmark of Eucken's philosophy. It does not lead to real spiritual knowledge. When thinking forms itself out of itself, it does not become an indeterminate spiritual experience, but it is rounded off in itself, and what we have come to know as the etheric body resonates with thinking. When thinking transforms itself into meditation, this thought will form and out of the human etheric body there is - the spiritual human being. Humanity is on the way out of philosophy and into a living spiritual knowledge.

We are on the right path. Those who understand this recognize their time, but real insight into these things cannot be gained without developing a holy awe of the knowledge that holds one back from applying the power of judgment one has everywhere. One must always want to prepare oneself for new knowledge, because the way the soul is, it is only good for a side current of knowledge. Only when it develops itself higher is it good for really entering the spiritual world. Only then do we understand our task within our community correctly when we feel, with all humility, how we are called to know something of this great re-evaluation of all concepts of knowledge that want to lead into the spiritual life. We want to remain very modest, but we can call some of those who are considered great minds today shallow talkers, because that is not derogatory criticism. What we need to do is to combine clear, strong and forceful judgment of what we are striving for with humility; to recognize that, in the grand scheme of things, we are only at the beginning, but our hearts can swell, our hearts can glow with joy at the thought of what we want to achieve, to which we want to devote our most intimate soul powers. I would like to appeal not only to your imagination, but also to the deepest powers of your heart, to that in your soul where your deepest feeling for the pulse of the times can be found. Then you will understand what is meant by the fact that such a speech is only intended to hint at what the leading powers of our time, the spiritual individuals, of whom we know that they are going through our time, are saying to us. We do not advance only by acquiring more and more concepts about what the spiritual world is. We must acquire them. But we only really advance by connecting something with each new idea that comes from the deepest part of our soul, so that this ever-increasing understanding can be proven to the leading powers of the time. We can feel them speaking to us from the most intimate depths of our souls. Long before we perceive this speaking as a warning, we can feel how our movement is supported by these spiritual guiding powers, of which we are the true heralds within our movement. This awareness should pour out like a true spiritual current over what we do.

My dear friends,

What I am going to speak about this evening I should like to link on to the scenes we have just witnessed. And what can be said in this regard will fit in well with the whole course of our present considerations.

Now I have often spoken here before about the importance of the ‘Mothers scene’ in the second part of Goethe's “Faust”; this scene, however, is of such a nature that one can repeatedly return to it because through its significant content, apart from the aesthetic value of the way in which it is introduced into the poem, it really contains a kind of culminating point of all that is spiritual in present day life. And if this ‘Mothers scene’ is allowed to work upon us, we shall well be able to say that it contains a very great deal of all that Goethe is wishing to indicate. It comes indeed out of Goethe's immediate soul experiences just as on the other it throws light on the significant, deep knowledge that we are obliged to recognise in him if we are to have any notion at all of what is meant by this scene where Faust is offered by Mephistopeles the possibility of descending to the Mothers. If we notice how, on Faust's reappearing and coming forth from the Mothers, the Astrologer refers to him as ‘priest’, and that Faust henceforward refers to himself as ‘priest’, we have to realise that there is something of deep import in this conversion of what Faust has been before into the priest. He has descended to the Mothers: he has gone through some kind of transformation. Leaving aside what one otherwise knows of the matter and what has been said by us in the course of years, we need reflect only upon how the Greek poets, in speaking of the Mysteries, refer to those who were initiated as having learnt to know the three world-Mothers—Rhea, Demeter and Proserpina. These three Mothers, their being, what they essentially are—all this was said to be learnt through direct perception by those initiated into the Mysteries in Greece.

When we dwell upon the significant manner in which Goethe speaks in this scene, and also upon what takes place in the next, we shall no longer be in any doubt that in reality Faust has been led into regions, into kingdoms, that Goethe thought to be like that kingdom of the Mothers into which the initiate into the Greek Mysteries was led. By this we are shown how full of import Goethe's meaning is.

And now remind yourselves of how the moment Mephistopheles mentions the word ‘Mothers’ Faust shudders, saying what is so full of meaning: “Mothers, Mothers! How strange that sounds!” And this is all introduced by Mephistopheles' words “It is with reluctance that I disclose the higher mystery.” Thus it is really a matter here of something hidden, a mystery, that Goethe, in this half secret way, found necessary to impart to the world in connection with the development of his Faust.

We must now ask, and are able to do so on the basis of what we have been considering during these past years, what is supposed to happen to Faust in the moment that this higher mystery is unveiled before him? Into what world is he led? The world, into which he is led, the world he now enters, is the spiritual world immediately bordering on our physical one.

Please remember clearly how I have already said that the crossing of the threshold into this world beyond the border must be approached in thought with great caution. As I said, this is because between the world that we observe with our senses and understand with our intellect, and that world from which the -physical one arises, there is a borderland as it were, a sphere where one may easily fall into deception and illusion when not sufficiently developed and prepared. It might be said that only in the world comprehended by the senses are there definite forms, definite outlines and boundaries. These do not exist in the world that is on other side of the border. This is something that it is very difficult to get the modern materialistic intellect to grasp—that in the moment that the threshold is passed everything is in constant movement, and the world of the senses rises out of all this continual movement like petrified forms.

It is into this world so penetrated by movement—the imaginative world—that Faust is now transplanted; transplanted, however, by an external cause end not by gradual painstaking meditation. The cause comes from without. It is Mephistopheles, the force of evil working into the physical, who takes him over to the other world.

And now there is something to which we must be very much alive to if we are not to develop errornous opinions in this sphere. We, in anthroposophical circles, are seeking knowledge of the spiritual world. And everything said in the book “Knowledge of the Higher Worlds,” and other books of that nature, about the exercises for gaining admittance into those worlds, goes no farther than the means by which this knowledge may be obtained. And here, as far as the present time and necessity are concerned in the giving out of these things to the world, it goes without saying that a halt must be made. Anyone wishing to advance beyond this, will come to the sphere that can be called the sphere of action in the supersensible world. This must be left to each individual. When he has once found the security of knowledge, he himself must undertake the action. But in what is meant to proceed between Faust and Mephistopheles this is not the case. Faust has actually to produce the departed Paris and Helen; therefore he does not only have to look into the spiritual world, he does not have to be an initiate only, but a magician, and must accomplish magical actions. It very clearly shown here in the way this scene is handled by Goethe how deeply familiar he was with certain hidden things in the human soul. The state of Faust's consciousness has to be changed. But at the same time he has to be given power to act out of supersensible impulses.

In his connection with Faust, Mephistopheles, in his capacity as an ahrimanic force, belongs to our world of the senses, but as a supersensible being. He has been transplanted. He has no power over the worlds into which Faust is now to be transplanted. They really do not exist for him. Faust has to pass over into a different state of consciousness that perceives, beneath the foundation of our world of the senses, the never-ceasing weaving and living, surging and becoming, from which our sense-world is drawn. And Faust is to become acquainted with the forces that are there below.

The ‘Mothers’ is a name not without significance for entering this world. Think of the connection of the word ‘Mothers’ with everything that is growing, becoming. In the attributes of the mother is the union of what is physical and material with what is not. Picture to yourselves the coming into physical existence of the human creature, his incarnation. You must picture a certain process that takes place through the interworking of the cosmos with the mother-principle, before the union of the male and female is consummated. The man who is about to become physical prepares himself beforehand in the female element. And we must now make a picture of this preparation that is confined to what goes on up to the moment when impregnation takes place—all therefore that takes place before impregnation. One has a quite wrong and materialistically biased notion if one imagines that there lie already formed in the woman all the forces that lead to the physical human embryo. That is not so. A working of the cosmic forces of the spheres takes place; into the woman work cosmic forces. The human embryo is always a result of cosmic activity. What is described in materialistic natural science as the germ-cell is in a certain measure produced out of the mother alone, but it is a counterpart of the great cosmic germ-cell.

Let us hold this picture in mind—this becoming of the human germ-cell before impregnation, and let us ask ourselves what the Greeks looked for in their three mothers, Rhea, Demeter and Proserpina. In these three Mothers they saw a picture of those forces that, working down out of the cosmos, prepare the human cell. These forces however do not come from the part of the cosmos that belongs to the physical but to the supersensible. The Mothers Demeter, Rhea and Proserpina belong to the supersensible world. No wonder then that Faust has the feeling that an unknown kingdom is making its presence felt when the word ‘Mothers’ is spoken.

Now think, my dear friends, what Faust really has to experience. If it were purely a matter of imaginative knowledge he would only need to be led into the normal state of meditation but, as has been said, he has to accomplish magical actions. For that it is necessary that the ordinary understanding, the ordinary intellect, with which men perceives the world of the senses, should cease to function. This intellect begins with incarnation into a physical body and ends with physical death. And it is this intellect in Faust that must be damped-down, clouded. He has to recognise that his intellect should cease to work. He must be taken up with his soul into a different region. This naturally should be understood as a significant factor in Faust is development.

Now how does the matter appear from Mephistopheles' point of view? We must understand that there is danger in the fact that it is Mephistopheles who has to transform Faust's state of consciousness. And it gives the former himself a sense of uneasiness; in a certain way it becomes dangerous for him also. What then are the possibilities? They are twofold. Faust may acquire the new state of consciousness, learn to know the other world from which he can draw upon miraculous forces, and go to and fro from one world to the other, thus emancipating himself from Mephistopheles for he would then learn to know a world where the latter had no place. With that he would, become free from Mephistopheles. The other possibility would be that all might go very badly and Faust's intellect become clouded. Mephistopheles really puts himself in a very awkward situation. However, he has to do something. He has to give Faust the possibility of fulfilling his promise. He hopes that in some way or another the matter may arrange itself, for he wants neither of the alternatives. He does not want Faust to grow away from him nor does he wish him to be completely paralysed.

I ask you to think over this and then to remember that it is all this that Goethe wants to indicate. In this scene of Faust he wishes to point out to the world that there is a spiritual kingdom, and that here he is showing the way in which man can relate himself to it. This is how things are connected.

Since the beginning of the fifth post-Atlantean epoch the knowledge of these things has to a great extent been lost. I have told you that Goethe applied the knowledge he had personally received through great spiritual vision. The whole connection with the Mothers had entered into Goethe's soul when he read Plutarch. For Plutarch, the Roman story-teller whom Goethe read, speaks of the Mothers; and the following particular scene in Plutarch seems to have made a deep impression on Goethe. The Romans were at war with Carthage. Nicias is in favour of the Romans and wishes to seize the town of Engyon from the Carthaginians; he is therefore to be given over to the Carthaginians. So he feigns madness and runs through the streets crying “The Mothers—the Mothers are pursuing me!” From this you may see that in the time of which Plutarch writes this relation of the Mothers is brought into connection not with the normal understanding of the senses, but with a condition of man when this normal understanding is not present. It is beyond all doubt that what Goethe read in Plutarch stirred him to bring to expression in his “Faust” this idea of the Mothers.

We also find mention in Plutarch of how the world has a triangular form. Now naturally these words ‘the world has a triangular form’ must not be taken in a heavy literal sense, for the spatial is but a symbol of what has neither time nor space. Since we live in space, spatial images must be used for what is nevertheless beyond image, time or space.

Thus Plutarch gives the picture of a triangular world. This the whole world (see diagram). According to Plutarch in the centre of this triangle that is the world, the field of truth is found. Now out of this whole world Plutarch differentiates 183 worlds. 183 worlds, so he says, are in the whole circumference; they move around, and in the middle is this resting field of truth. This resting field of truth Plutarch describes as being separated by time from the surrounding 183 worlds—sixty on each of the three sides of the triangle and one at each angle makes 183. When, therefore, you take this imagination of Plutarch's, you have a world considered as consisting of three parts and in the cloud formation around it the 183 worlds welling and surging. That is at the same time the imagination for the “Mothers.” The number 183 is given by Plutarch.

Thus Plutarch, who in a certain sense held sway over the mystery wisdom, quoted the remarkable number 183. Let us now reckon how many worlds we get if we make a correct calculation up to the time of Plutarch's world. We must do so in the following way:

You see how when we apply our own way of reckoning and correctly calculate the separate divisions and the whole world, as they have made their evolutions up to the time of the fourth Post-Atlantean epoch when Plutarch lived, we can truthfully say that we get 183 worlds.

Moreover, when we take our Earth upon which we are still evolving, and about which we cannot speak as of something completed, and when we look from this Earth to Saturn, Sun and Moon, there we find the “Mothers” that figure in another form in the Greek Mysteries under names Proserpina, Demeter and Rhea. For all the forces that are in Saturn, Sun and Moon are still working—working on into our own time. And those forces that are physical are but the shadow, the image, of what is spiritual. Everything physical is a mere picture of the spiritual.

Consider this. If you do not take simply its outward, gross physical body, but its forces, its impulses, the Moon with its forces is at the same time in the Earth. The being of the Moon belongs to the being of the Earth. If you only want a realistic picture, you need to imagine it thus. Here is the Earth (see diagram); here you have a shaft connected with the Moon, and the Moon is turned round on it The shaft, however, has no physical existence. And all that is Moon-impulse is not only here in the Moon but this sphere penetrates the Earth.

We now ask whether these forces thus related to the Moon have a real existence anywhere. The Greeks looked upon them as mysterious, as very full of mystery. And our modern destiny is connected with the fact that these forces no longer retain their character as mysteries but have been made available for all. If we only concentrate on this one thing, on these forces that are connected with the Moon—then we have one of the Mothers. What is this one Mother? We shall best approach the answer to this question in the following way.

In order to have a picture let us take any river—say the Rhine. What is the actual Rhine? On reflection—I have already spoken of this here—no one is really able to say what the Rhine is. It is called the Rhine. But what actually is it when we look into the matter? Is it the water? But in the next moment that has flowed away water has water has taken its place. It flows into the North Sea and other water and follows it, and that goes on continuously. Then what is the Rhine? Is the Rhine the trough, the bed? But no one believes that, for were the water not there no one would think of the bed as the Rhine. When you use the word ‘Rhine’ you are not referring to anything really there but to something in a constant state of metamorphosis—which, however, in certain sense does not change. If we picture this diagrammatically (see diagram) and assume that this is the Rhine and this the water that flows into it—well, now, this water is always evaporating and descending again.

If you consider that all rivers belong to one another, you will have to take into your calculations that the water evaporates and then falls again. To a certain extent the water that flows from its source down to its mouth always comes over again from the same reservoir in its rising and flowing down. The water completes its circulation here. But this water is divided up an extended over the surroundings; naturally you cannot follow the course of each drop. All the water that belongs to the earth, however, must be considered as a whole. The question of rejuvenating water does not come into consideration here, This is what happens where the water is concerned.

Something the same happens with the air, and in yet another case. If you have a telegraph station here and here another, you know that it is only a wire that connects them. The other connection is set up by means of the whole earth, the current goes down into the earth. Here is the place where it is earthed. The whole goes through the earth.

Now if you make a picture of these two things you have the water, the running water that spreads itself out and sets itself in circulation; and if on the other hand you imagine the electricity spreading itself out down in the earth, then you have two things at different poles—two opposed realities. I am only indicating here, for you can piece it together yourselves out of any elementary book on physics. But we are led to the conclusion that in electricity you have under the earth the opposite of what goes on above the earth in the circulation of the water.

What is there under the earth ruling as the being of electricity is Moon-impulse that has been left behind. It definitely does not belong to the earth. It is impulse remaining over from the Moon and was spoken of as such by the Greeks. And the Greeks still had knowledge of the relation between this force, distributed throughout the whole earth, and the reproductive forces. And there is this relation with the forces of growth and of increase. This was one of the ‘Mothers.’

Now you can imagine that all these premonitions of mighty connections did not arise before Faust merely as theories, but he felt himself obliged to seek out—to enter right into these impulses. Knowledge of this force was first of all given to those being initiated into the Greek Mysteries, this force together with the two other Mothers. The Greeks held all that was connected with electricity in secret in the Mysteries. And herein is where lies the decadence of the future of the earth—of which I have already spoken from another point of view—that these forces will be made public. One of these forces has already become so during the fifth post-Atlantean epoch—electricity. The others will be known about in the decadence of the sixth and seventh epochs.

All this, even in the decadent new secret societies, is still among the things about which their conservative members will not speak. Goethe quite rightly judged it fit to give out knowledge of these things in the only way possible for him in that age. At the same time, however, you have one of the passages from which you can see how the great poet Goethe did not simply write as other poets write, but that each word of his bore its special impress and had its appointed place.

Take for example the relation of the Mothers to electricity. Goethe belongs to those who treat of such things out of a thoroughly expert knowledge.

“Do you now see what one possesses in it?
The key will ferret out the proper place.
Follow it up, it leads you to the Mothers.”

And Faust:

“To the ‘Mothers’. That strikes me always like a shock!”

as if he had received an electric shock. This is written with intention—not haphazardly. In this scene nothing in connection with the matter in question is haphazard.

Mephistopheles gives Faust a picture of what he is to find as the impulses of the 183 worlds. This picture works in Faust's soul as it should work, for Faust has gone through many things that bring him near the spiritual worlds. On that account these things already affect him.

This is what I wanted chiefly to dwell upon, my dear friends, hew Goethe is wishing to set forth the most significant matters in this 'Mothers' scene. And by all this you can see from what worlds—what worlds of different consciousness—Faust has to bring Paris and Helen. Because Goethe is dealing with something of such supreme significance, what is spoken in this scene is actually different from what it appears at first sight. What Faust brings with him from these worlds—what I have already referred to—is recognised by the others who have assembled for a kind of drama. What makes them see it? It is half suggested: but by whom? By the Astrologer; and for that he has been chosen as astrologer. His words possess suggestive power. This is clearly expressed. These astrologers had an inherent art of influencing through suggestion, not the best kind of suggestion but an ahrimanic one. What then is our Astrologer actually doing as he stands among these courtiers, who really are not pictured as being particularly bright,—what is he doing? He is putting into them by suggestion what is necessary for all that has arisen as a special world through Faust's changed consciousness to become present in their minds. Remember what I showed you, what I once said to you, that nowadays it can be actually proved that spoken words produce a trembling in certain substances. You will surely find it in one or another of the lectures I have previously given here. I have wanted to remark upon this to show you how today the real nature of the conjuration scene can be demonstrated by experiment. Out of the smoke of the incense and the appropriate accompanying word is really developed what Faust brings for his consciousness out of quite another world. But this must be brought to the minds of the courtiers and made fully clear to them through the suggestive power of the Astrologer. What then does he do? He insinuates. He has the task of insinuating all this into the courtiers' ears. But insinuation is devil's rhetoric. So that through the words ‘insinuation is devil's rhetoric’ the devilish nature of the astrologer's art is brought home to us. That is the one meaning of the sentence. The other is connected with what actually happens on the stage. The devil sits in the prompter's box making his insinuations from there.

Here you have a very prototype of a sentence signifying two different things. You have the purely scenic significance of the devil himself sitting, insinuation from the prompter's box, and the reality of this—the Astrologer insinuating to the Court. In the way he does this it is a devilish art. Thus, if you go to work in the right way, you will find many sentences here with double meaning. Goethe employs this ambiguity because he wishes to represent something that actually happened but did not do so purely in a course-grained, material fashion. It can be performed thus, but its reality has nothing to do with the physical. Goethe, however, wanted to portray something that actually happened and was moreover an impulse in modern history and played a part there. He did not intend that something of this kind was simply to be performed, he meant to show that these impulses had already flowed into modern history, were already there, were working. He wanted to represent a reality, and to say that, in what has been developing since the sixteenth century, the devil has definitely played a part. If you take this scene seriously you will got the two sides of the matter, and you will realise how Goethe knew that spiritual beings were playing into historic processes. And at the end you come to what I have so often indicated, namely, that Faust is not yet sufficiently developed to bring the matter to a conclusion, that he has not derived the possibility of entering other worlds from the right source but from the power of Mephistopheles. All this is what forms the last part of the scene.

I shall add more to this tomorrow and bring our considerations further. But you have seen enough to know that in what Goethe wishes to say much of what we have been studying lately receives new light.

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.

We have seen that in our age we can write into our souls what will later appear in the human being externally. Just as seven successive cultural epochs can be listed in our time, so too, the seven ages of human evolution that will follow the war of all against all are portrayed to the writer of the Apocalypse, who can see into the future. He sees these seven ages in the seven seals. But he distinguishes clearly the first four ages. Every time a seal is opened one of the four horses with its rider appears to him.

The Apocalypse presents a clairvoyant vision of seven future ages. They are astral pictures of what one day will be. Human beings who will have taken in something of spiritual culture will have overcome their lower nature. They will then rule over the human instinctive nature. What human beings have overcome is expressed in the seal in the form of a horse. They will be victors over their lower nature through what they will have made of their souls. They will master their lower natures just as a rider masters a horse.

Everything we have experienced since the time of ancient India will appear again after the war of all against all. As epochs are repeated, the ancient Indian age will reappear first. Back then everything in the physical world appeared to the human being as illusion, as maya. At that time the soul became mature enough to achieve victory over everything in the sensible world. The fruit of this Indian age appears to the writer of the Apocalypse in the picture of the white horse. It is characteristic of the soul of the ancient Indian that the external world, material culture, appears as yet untouched by human hands. The rider with a bow is as innocent as bright sunlight. Like a conqueror he has earned the right, after the war of all against all, to be conqueror over his lower nature. But the lower nature is still present. The human being has grown together with it. This is portrayed in the second seal as the red rider. Here the soul no longer appears in a white garment of innocence. Thus, the victorious rider cannot serve as a picture of the human being in this age. He appears to us as one bringing the fruits of egotism. After the war of all against all he no longer appears in a white garment. Once again he takes peace away from the earth; once again he shows himself with a sword in the battle for existence.

Then we are shown the fruit of the third age, the Egypto-Chaldean culture, during which humankind learned to count and to calculate. The human being continued to descend deeper and deeper into matter, into the darkness of the lower nature. This is seen in the black horse with a rider holding scales. Weighing, measuring, and counting are expressed to the writer of the Apocalypse as a black horse, and the human soul is the rider with the scales. State institutions for the allocation of property according to intelligent social laws did not exist among human beings in the Persian culture. There were no such institutions in ancient India or ancient Persia. In ancient India, people still had faith in their Atlantean incarnations. In ancient Indian times, people saw their position in life as the consequence of what they had prepared in ancient Atlantis. They told themselves that they were in a certain caste because of the karma of humankind; they looked up to the higher castes and considered this to be a just arrangement according to the karma of individuals. But this division into castes was made increasingly impossible by the evolution of the human I. Distribution of property and goods began to be calculated chiefly through the use of intelligence in the Egypto-Chaldean age. Therefore, the fruit of this third age appears as the black horse and the rider with the scales, with which all thinking and human intelligence are weighed. In this way, what will appear as the fruit of our seven cultures after the war of all against all appears symbolically to the writer of the Apocalypse.

In the Greco-Latin culture, the fourth age conquered the beauty of the physical world. The Greeks idealized nature in their art; they beautified existence. How beautiful Greek sculpture and architecture appear to us in comparison to Egyptian art, to the Sphinx, to the Pyramids. But the Greeks became so fond of physical-sensible existence that the spiritual world became dark for them. Only through the event of Golgotha did light again penetrate into what for them had become absolute shadows. The soul had been completely thrown into chains in this fourth age. But the lower nature experienced a beautification; it received, so to speak, a cover of beauty and art. That is quite properly what is characteristic for the souls of this most beautiful age of the kingdom of earth. But for the souls themselves the fruit of this age means the same thing as death. From this age, which has given them mastery over external physical nature, the souls of human beings will reap the fewest fruits.

Then we come to the fifth age, when the Yahweh-Christ principle also illuminates souls between death and a new birth. Here souls become more alive. What happens in this fifth age? Through what a soul can assimilate through the Christ impulse, the astral body becomes brighter and more filled with light. We can imagine how an astral body that is permeated by the light of the I, that is totally illuminated by the I, appears when seen clairvoyantly. It appears to the writer of the Apocalypse after the war of all against all as a white garment. In the fifth age after the war of all against all, the soul will appear with an aura that is already illuminated by the light of Christ. [Gap in manuscript]

Those who already took up the Christ principle in the first era of Christianity suffered a great deal in terms of external physical martyrdom. But things are coming to a head in this fifth age. Through the Rosicrucian-Theosophical spiritual stream, the Christ impulse will be taken into selves that are increasingly selfless—and taken in with increasing understanding. Its followers will achieve, through spiritual development, ever higher stages of spiritual life.

But another stream sharply opposed to this is working, through a certain cultivation of the I, to drive the I constantly deeper into materialism. Its goal is that materialism should finally conquer the human personality. A result of this impulse is that all external, practical life is detached from the individual, becomes materialized. This happens, for example, through the activity of capital in joint stock companies, which is increasingly detached from any individual human personality. The personal diligence and hard work of individual human beings will become increasingly unimportant. Stocks or shares in companies are the path to materialization in this branch of practical human life.

We see materialism increasingly getting the upper hand. More and more the tendency will be that the spiritualized human personality will have to contradict the prevailing materialism. At the end of our age, this sharp opposition to materialism will appear as a humanity that has been outwardly vanquished. The people who will be put to death for the sake of the Word will have to suffer much. But they will be the most important cultural force after the war of all against all.

With the community at Philadelphia the sixth age will begin. Except for these spiritual human beings the rest of humankind will be entirely wrapped up in the social life, submerged in the materialism that will be constantly growing stronger. People will master the forces of nature to a high degree, as we have seen with wireless telegraphy and aeronautics. It is not without consequences whether the air is filled with spiritual thoughts or with thoughts of material needs. This will engulf our entire planet. We are looking into an age when humanity will intrude in large measure into air and light-filled space. What will be the fruits of this age? Seen in their true form it can be said that these electromagnetic waves will work back into the forces of the earth during a certain age. Then, according to good and evil, earthquakes and earth tremors will appear as the effects of human deeds. “When he opened the sixth seal I looked, and behold, there was a great earthquake; and the sun became black as sackcloth ...” (Rev. 6:12) When the feelings of human beings are carried into the air, they change all of nature and something like a meteor shower appears. In this way human beings unleash the forces of nature, but their achievements do not go unpunished. When we see this, it appears at the same time that humanity finds its own destruction within these unleashed forces of nature. But those who unite themselves with the spirit appear as the sealed human beings. Such people must take into themselves the teachings that concern the spirit and can reach humanity.

What human beings take into themselves as spiritual substance and teaching will be their soul and spiritual life blood in the future. It will be the light that will ray forth from them as spirit. The human being stands firmly as on two feet—one foot on the Atlantean, the other on the post-Atlantean culture, as it were: on water and on earth. But humankind must take in wisdom, like swallowing a book. This figure points toward the spiritual world, he gives the book to the writer of the Apocalypse. He is supposed to swallow it. It will be indigestible for the lower human being but like honey for the higher, when it is not read but swallowed. Human beings equipped with modern logical thinking who have also become clairvoyant through occult training can also experience what the writer of the Apocalypse described. They can see the visions of the writer of the Apocalypse in the Rosicrucian seals. The seal with the two pillars is portrayed in the tenth chapter of the Apocalypse.

Ladies and gentlemen present!

Today it falls to me to speak about the relationship of the soul and spirit to the physical world among the Pythagoreans. Up to now I have spoken primarily about the organization of the universe among the Pythagoreans and today I would like to add what we can know from the Pythagoreans about the ideas of the soul, of the spirit and of their relationship of the spiritual and the spiritual to the physical world.

Historically, we know about Pythagoreanism in this area not only from the scanty information we have from the Pythagoreans, but we know much more precisely from the Platonic discussions! A large part of what Plato worked on comes from Pythagoreanism. Plato went to school with the Pythagoreans and drew a large part of his teachings from Pythagoreanism.

However, the teachings of Pythagoreanism can only be properly understood if one starts from certain ideas - which can be gained at all times - and from certain relationships of the spiritual [to] the physical and asks: How do the views of the Pythagoreans relate to these, how do they compare to them? The Pythagoreans had the deepest immersion in the human ego! They transferred a view to their disciples that grasped the human self to the extent that it must be grasped if it is to spill over into the material world.

At a certain level, the material ceases to have meaning; space and time also cease to exist. Images are afflicted with all the properties of sensual nature. If we continue to ascend and imagine these images more spiritually and more spiritually, then we come closer and closer to the spiritual - not insofar as it is spatial and temporal, but only insofar as it is eternal. The Pythagoreans had this view that things are based on a being that is the same at all times, regardless of whether we look at this or that thing. They rose to this view, not only to the view of the conceptual, but actually to the view of the One. It was precisely through the way in which they developed the theory of numbers that they showed that they saw in the great harmony nothing other than the embodiment of a deity in the universe.

The Pythagoreans were influenced by Egyptian views. This Egyptian symbolically shows us the view that the "Nous lives in everything. The Egyptians used symbols in their knowledge that we also find in the Pythagoreans. It is impossible to misjudge these symbols among the Egyptians. If you think you can only look at them superficially, you will find that you cannot understand them. They can only be understood if they are interpreted in a deeper way. We will look at this in more detail when we consider the Platonic world of ideas.

I must draw attention to this in order to make it easier to understand Pythagoreanism and its doctrine of the soul.

I have already hinted at the doctrine of Osiris. In this legend we meet Osiris, who is dismembered by a hostile force called Typhon and scattered throughout the universe; and Isis, a female deity, reassembles the ruins of Osiris. These are then the human being.

A second Egyptian legend follows, according to which the younger god Horus is born of Isis after the death of Osiris. According to the news, legends and stories, these views indicate that the Egyptians symbolically expressed the view in this legend that the universe has flowed out into the world of appearances, into the world that is riding towards us. And the fragmented God is the All-Spirit, which for the Egyptians dissolved into the four elements: Water, Fire, Air and Earth, reunites and binds them, and brings about the various numerical ratios in the mixture of substances.

This then became part of the Greek view. We find it in the form that love and hate hold the world together. These are the thought powers of Osiris, Isis and Typhon. Osiris lives on only in the four elements, which are presented as "Osiris. It is hatred that forces the elements to lie next to each other as multiplicity, and love that wants to lead the fragmentation back into unity.

This is also how we have visualized the idea of the gods among the Greeks. We can also find this symbol when we look at an Egyptian obelisk. It is four-sided and runs together in a point. This symbolizes the four elements that make up the harmonious unity of the world. The obelisk is decorated with the image of a beetle spinning a ball, or with the image of a ram carrying a ball [on its head]. We know that the Egyptians thought of the sphere as the All-Unity.

Now, however, one thing must be noted about this idea: Pythagoreanism can only be fully understood - insofar as it is a world view - if it is based on the idea that Osiris has actually dissolved into the four elements, that he no longer leads a separate existence. Through the separation of the forces, Osiris has been split into the elements, into the elements existing in the outside world.

The Pythagorean was therefore clear about the fact that when he was searching for Osiris, on the way to recognizing God, he did not have to look for this God outside the world in a "thing in itself", but where he could only be found, in the world as such. He was clear about the fact that God is in the world. Therefore, the Pythagoreans did not regard the world as God's creation, but as God's existence. Whoever lives in the world lives in God! The Pythagoreans sought God only within the world. Pythagoreanism is therefore a doctrine that deals with the world and its relationships. It is interesting how they attached Greek names of gods to some numerical relationships.

So we see from this that what the Greeks represented as images of gods, the Pythagoreans represented in the numbers that held the world together for [them].

Pythagoreanism appears as the highest expression of what was present in the world. Just as the Pythagoreans envisioned the world as the confluence of the four elements, they also envisioned man. For the Pythagoreans, the human being was nothing other than the most harmonious combination of the four elements. By "elements [they imagined] not coarse substances, but potencies! It was not a material interaction, but something similar to what [they] imagined by "harmony in music". In the same way, what appears in the human soul was best expressed in the harmony produced by the body. The soul therefore always emerges in the form of the symbol of the body, which is, as it were, composed of the elements.

They distinguished three things in human organics. They realized that man has a longing to return to that from which he originally came. They were clear that man was nothing other than an incarnation of Osiris, an incarnation of the deity that had flowed out into the world. This was what emerged in their view of the world and of which they were convinced that it was the same in every human being, that it was the same in every being.

Whoever was able to develop the view in his consciousness saw the world as a whole - by seeing himself. The universe expanded into selfhood within the ego, and the ego became the universe! But man could only go through this as an individual being. Man is only man in that he has this urge, this inclination towards Osiris, and that he has this power only in so far as he is in a power connection with the whole material world. Therefore the Pythagoreans first distinguished the actual Osiris nature in man and in the universe, the All-I, which was present as a single entity in the universe, and as a second entity a part of the manifold, the corporeal man, a part of the merely sensual-physical man, which arises and passes away and which can be observed through the senses. Man presents himself as a sensory being, perceptible to himself and to others, and then also as a being that is seen purely from within, which is nothing other than a reflection of the light that has flowed down from the Godhead.

Now the Pythagorean had to come to the conclusion that these two opposing things behave in the same way as all other dualities among the Pythagoreans, i.e. that everything diverges into a duality. They distinguish a duality in everything, including man. I could list the various dualities that the Pythagoreans had in the world. Everywhere they looked for them, everywhere they looked for a kind of polarity: that was the "limited and the "unlimited, the "even and the "odd, the "good and the "evil, the "square and the "cube, the "rectangle" and the "column and so on. Thus they distinguished a duality everywhere, in every spiritual and physical identity. Now in man it is not spiritual and physical, but as I have described it. Let us stick to what I have described. This duality needs a connection, and this connection is the third part of which the Pythagoreans composed the human being. This third part is what is called the soul in the Greek world view and in all later world views. This third is a combination of spiritual allness, all-unity on the one hand with diversity, materiality on the other, so that we have three parts: spirituality, materiality and, as the third, the soul. On the one side is the material, and on the other side is the highest spirituality. Together with the other, the third side, this is what makes up the unique human personality.

So for the Pythagoreans, the human personality only exists because the unified spirit, with the help of the soul, is connected to the diversity of materiality. Man discovers the soul within himself and has a right to spirituality when he directs his gaze towards the sphere of spirituality, i.e. when he belongs to the material world on the one hand and is an inhabitant of the spiritual world on the other, with which he is supposed to connect. Thus, for the Pythagoreans, man is divided into three potencies:

1. into that which makes him an individual;
2. into that to which he devotes himself;
3. into that which frees it from singularity;

They distinguish that which belongs to the individual human being, which shines upwards towards the spiritual, but which at the same time also shines downwards towards the physical. So that which the Pythagoreans recognize as the third, which mediates between the divine and the material principle.

So not only Osiris is incarnated, but also something that is closer to the individuality than Osiris as such. So something is reincarnated that is between the personality - to which sensuality belongs - and spirituality - to which sensuality no longer belongs - something that participates in the world and that is both singularity and allness at the same time!

This something [incarnated in man] constitutes that which is the unified Osiris-nature, the individuality, which here below individualizes into the personality - which is not the same for the Pythagoreans - and which, through the mediation of the personality with Osiris, constitutes a unity. This individuality does not live itself out completely in the personality, so that the latter will find something in itself if it looks around within itself and measures its consciousness, where it must say to itself: This does not belong to the piece in which I am incarnated; it is this individualized piece which is the individual.

There are therefore three things connected in human nature:

1. the personal individuality;
2. the spiritual substantiality that transcends the personality;
3. the light of Osiris, the unity that lives in the universe and that can only live because individuality stands between the other members.

This individuality is not only linked to the individual manifestation of the personality, but means more than the individual personality. What can be found in the individuality does not coincide with what can be found in the individual personality.

When the follower of Pythagoreanism looks around to explain this, he will not be able to stop in his consciousness at the personality, but will have to reach out to other individualities. Within his individual personality he will not be able to find everything that lives as a being in the personality. He will find: Man cannot be explained by himself. Only if he assumes in relation to the individuality, the personality - no matter how metaphysically conceived - that the individuality can remain, can incarnate itself in other details, so that a series of developmental stages, a series of such personalities come into consideration for the individuality, will he find the explanation. And here you also have the form which the Pythagoreans gave to the [idea of reincarnation].

In the second potency, the Pythagoreans recognized the soul as encompassing a single personality, and they recognized that more goes into it than the single vessel, the single personality, so that we may therefore speak of a pre-existence of that which lives itself out as individuality in the single personality.

Plato also expounded this doctrine in his discussions. In it, he made Socrates a teacher, and we can imagine that Plato therefore put his teachings into conversational form and made Socrates a teacher in order to show how a pupil can gradually be led up to the highest level.

If we want to imagine the development of a Pythagorean, we can take the discussion on the development of the soul, "Phaidon", to hand. The "Phaidon" is not to be understood as an exoteric conversation, but as a symbol for Pythagorean teaching. This is clearly demonstrated by a passage in the introduction.

We know little about the historical Socrates, and what is false in the external, tangible sense, we can easily leave out. Therefore, when Plato places special emphasis on external facts and communicates them, as is the case in the Phaedo, where he tells us that the delivery of the cup of hemlock is delayed because a certain ship is sailing to Delos, we must see something special in this communication. We can see from the story that in Greece they were forced to send seven young men and seven virgins to King Minos for a time. They were freed from this plague by Theseus, who killed the Minotaur. In return, the Greeks sent a ship to Delos at certain times to make offerings [to Apollo]. No one was allowed to be executed during this time. The condemnation of Socrates took place just at this time and it was therefore necessary to wait. This fact was told to us at the beginning of the "Phaidon". It is not at the beginning by chance. It has a certain meaning. It's just like the Egyptians. When we see a sphinx standing there, it means that we must not limit ourselves to being satisfied with the simple description, but that we should seek deeper truths behind it.

This story at the beginning of Plato's "Phaedo" is just such an allusion. It always indicates that we have something to look for underneath. The legend of Theseus is a symbol of the fact that, once Theseus was freed from certain passions, from certain connections with materiality, i.e. once he had undergone a certain development, he no longer needed to make the sacrifices that others had to make to sensuality. Only after he no longer needed to make these sacrifices did he reach a certain stage of development. This is expressed in the overcoming of the Minotaur. That is symbolic.

We are therefore dealing here with the representation of Pythagorean teaching. The fact that Socrates overcame death in accordance with the facts is intended as a symbol of what and how the Pythagorean must overcome in the sequence of stages of his teaching. Thus we also see that the Pythagorean understands the soul as something that transcends the individual and that he thereby leads his students to a spiritual understanding of the world.

The "Phaidon" presents us with the ascent to spiritual individuality. This is introduced by the legend of Theseus, who found his way out of the labyrinth. The labyrinth represents the path that the individual personality has to go through in order to find its way back to the light of Osiris. Here, then, we encounter the soul doctrine of Pythagoreanism. We may assume that we have here given the soul doctrine of Pythagoreanism in a form that [Plato] believed he could already communicate to certain initiated disciples.

The essence is developed and first shown through all kinds of considerations that the essence of the soul is something that goes beyond the material, which no longer has anything to do with the material as such.

This problem of the soul is solved in many different ways in the "Phaidon". Firstly, it is based on the world of the senses, which is in eternal development. Every being develops from what it is not. In the same way, death emerges from life and life from death, so that we are dealing with the alternation of death and life. But that is only the lowest level.

Now a Pythagorean appears here in the conversation, who presents his image of the lyre with its strings. [...]. Socrates thinks that we cannot compare [it] with harmony. The strings are there first. But the harmony is not in the strings as such, but in the harmony of the strings, in something that first emerges from the strings. And now Socrates rises to a spirituality that is no longer bound to physicality. Socrates leads upwards: I have looked around at all the sciences, at all the philosophers. When I say: I have seen, or: I am going, people everywhere ask: Why? And the answer is: I have, because ..., I go, because ... Everywhere I go I am only told the reasons. That has never satisfied me. The thing is far from being explained when we know the cause.

Now Socrates uses a subtle comparison to make it clear that a thing is not yet explained by stating the cause. He says: I am sitting here in prison. The Athenians have condemned me to this. I expect to die because I didn't want to escape.

So what would the natural scientist say? He would give all the causes. But what if Socrates had escaped? Then [the naturalist] would also be able to find the causes there; you can state causes everywhere, collect causes. They are true, but nothing is explained by them. If he had fled, there would also be causes. If I am sitting here, the causes are also there. So there must be something that transcends purely natural existence. It is that which is not identical with that which can be grasped with natural causes, which has nothing in common with the natural, but with the world that stands above the natural facts; which is indeed expressed in the world of causes, but which stands above the world of causes.

So he seeks to make comprehensible in words that which is incarnated for him in the world of causation and is expressed within the world of causation.

Now we must ask: How was this way of looking at things in the Greek world - causality links the natural world, in which the soul does not merge - to be justified in the natural science of the Greeks? It seems important to me whether such a thing can stand up to our present-day knowledge. We must draw attention to the fact that natural science struggles to achieve a spirituality in order to give birth to a world view out of itself. That spirituality cannot be exhausted in the world of causes can already be proven by natural science. It can be proven that the physicality in which we now live is enclosed within quite [certain limits], that it is a limited thing, and that this already has a certain significance.

I want to show you how natural science today can already show that corporeality has a limit, that the spiritual must extend beyond this corporeality, that it is only incarnated in this corporeality, so that corporeality is something that cannot encompass the spirit. This seems to me to be something that needs to be emphasized. The modern world view has led us to no longer see the world as if it were a random structure of things, it has led us to see transformations of the elemental force in the individual forces of the world. We no longer say that mechanical work is present in electricity, heat, magnetism, pressure and so on, but we see all of these as forms of a single elemental force. Today we say to ourselves that if we apply a mechanical force, for example by exerting pressure on a table, the area of the table is heated. This heat is generated by pressure. Today we have the view that the force that pushes the locomotive forward is nothing other than the force of steam, and this in turn is nothing other than the force of coal and so on. So we have a constant transformation. When we heat a room, we heat it with what was stored up as chemical forces a myriad of years ago. The plants have transformed into denser matter, then into the chemical forces of coal. These are transformed back into heat. So what we use to heat our rooms today is what came from the sun millions of years ago. So even in physics we are dealing with a constant transformation of forces. What is exactly true is the connection between thermal and mechanical energy. Heat is converted into mechanical working power in order to move something forward. What happens in the steam boiler is exactly the same as what moves the train forward. The heat is transformed into mechanical work. This happens because the heat is lost, because it is no longer present. This heat that has been transformed has disappeared, has been transformed into something else. We see this process everywhere in the universe.

Fifty years ago, people were still saying that solar heat is transformed into chemical power, chemical power into mechanical work and so on. So we can imagine that one transforms into the other, that the cycle of forces is formed. This creates an eternity of the material world. The forces are transformed into an eternal cycle. Today we have to admit that this material world does not allow such a cycle of matter, but is limited. We have to admit that what exists is self-explanatory. If we transform the heat of the steam into that which moves the train forward - for heat is always lost, and it is impossible to transform all the heat into mechanical power - then the heat suffers a loss. This is not because the machines are imperfect; the complete transformation cannot take place, a certain amount of heat would always remain. Wherever something happens by transforming heat into mechanical power, a mechanical residue remains.

If we continue this and imagine that all the work is done, something would always be left behind. The consequence of this would be that once all possible heat [would] be transformed, that eventually a state [would] occur where it [would] no longer be possible to develop any amount of heat from things. The available heat [would] reach a minimum. [If this state was reached, it would no longer be possible for anything to happen in this world. It [would] no longer be possible for any work to [emerge] from any heat source. Life [would] be extinguished. This whole incarnation of the earth [would be] self-contained.

So we see that the spiritual is not exhausted by reincarnation, but that the spiritual spills over into the [associated material] world, that the spiritual is that which will have to seek a new expression or return into itself.

However, this material world can only exist because it is permeated by the spirit. The moment this material world is exhausted, the spirit is no longer that which can dominate the world. It has then lost its meaning, it has stepped out of being into non-being. The spirit has then purified itself of all this.

This is not the result of a philosophical consideration, nor the result of a metaphysical consideration, but merely what every physicist must also admit. It is the same as what the Greeks say, that the One lives itself out in the world, lives through it, and that the world as such comes to an end and then, as we have seen, will again be the unlimited and will stand purified in itself as the All-One. This is the great world process that takes place in what the Pythagoreans see as the overarching. He saw this overarching element at the lower level in individuality.

This is the method by which the Pythagorean says: If I find something in the personality that transcends into the spiritual, then I must assume that individuality is as little exhausted with the individual personality as the Osiris unity is exhausted in the individual world. - In the Pythagorean world the unity is not exhausted, but it lives itself out in the worlds, which are limited, closed. In the Pythagorean view, individuality lives itself out in such a way that it only seeks its incarnation within the continuous individual existence.

So in the Pythagorean world view we have a strictly closed chain of ideas that leads us upwards from the earthly level to the highest spiritual unity. But in Pythagoreanism we have a strict adherence to the doctrine of individuality, which reaches beyond the individual personality. From this flowed for the Pythagoreans the view that the individual personality, when it rises to the view of individuality, can no longer merely feel responsible for what it does as an individual personality, for what occurs in it, in so far as it is an individual being in the sensuous manifold, but that it must also feel responsible in so far as it must cooperate and collaborate in that which goes beyond the individual personality into individuality. The ordinary person does not feel responsible for what goes beyond the personality.

This is roughly what can be said about the Pythagorean doctrine of the soul. We may therefore say that the Pythagoreans reached the view that they imposed a much higher responsibility on man, namely that which he bears as an individuality and which is not exhausted in the individual personality. This is the idea of reincarnation seen from within.

Answer to the question:

Today, may I say a few things relevant to some of the questions which have been coming before your souls recently. Today, may I amplify something which may have been provoked [in your minds] by remarks made in the last few days. Much has been said about the relationship of occultism to theosophy, of esotericism to theosophy and so on; but nothing has been said yet about the relationship of theosophy to everyday life. I already indicated a week ago that I wished to say a few words precisely on this subject;¹ and that I might direct your attention rather less to higher vantage points, but rather speak about how occult perception directly influences everyday living. Not only is our perspective directed into distant time and space by the theosophical world outlook, but in addition we can gain a quite different explanation of everyday questions through occult concepts which would not be possible through other concepts. We shall then see how erroneous is the opinion which we so often encounter, namely that occultism is something impractical, uncommonly far removed from ordinary everyday life.

And we will mention another question as well. This question is: How can anyone who has not yet developed the faculty—which, however, every human being is destined to have in the future—of seeing into super-sensible worlds, how can such a person—given the standpoint that everyone absorbs in their ordinary education—gain a conviction that theosophical teachings are true, and that the endeavours of theosophy are valid in practice? The evidence need not be obtained only by occult observations; indeed, they cannot be so obtained until they have first been drawn out of another realm, that of everyday life, which [in fact] prepares us to acquire conviction about the higher realms of existence. Whatever may have happened in the past, is still happening today in our daily life.

If we trace humanity back to the earliest periods of its development, we find that man originated from a much finer, more spiritual substance than that of which he is composed today. Present-day man displays a form consisting of three main bodies—the physical body, the etheric body and the astral body. The etheric body is a kind of archetypal image of the physical body. The astral body, the auric sheath that envelopes and permeates the human being, is the structure in which the soul life, the life of the instincts and passions, and every thought as well, all find expression. Basically it was from the still undifferentiated astral body that the whole human being evolved in the course of time. If we go back far enough, to the early primeval epochs of humanity, we find that the physical and etheric substance that distinguishes modern man used to be dissolved in the original astral body, like a seed [buried] in the earth.

Present-day man is so to speak condensed out of the astral basic substance. This process is still taking place every day. When two people confront each other, then it is above all the astral bodies which confront each other in love or hate, in kindness or displeasure, anger or good nature, antipathy or attraction. These are all phenomena which manifest themselves between astral bodies. Interaction between people consists of continual exchange of astral body conditions and relationships. When I confront another person, v physical body experiences no great change, nor does my etheric body, but my astral body certainly does. If a person says something filled with hate to me, then the waves of hatred enter my astral body and change it. I have to accept what streams out of him into my own astral body, which is then imbued with very different attributes, depending on whether it is love and patience or anger and impatience which stream towards me from the other person.

Something very similar takes place between teacher and pupil. It makes a great difference whether a teacher has a loving disposition or is a narrow-minded egoist. In the astral body of a child we have something which differs in appearance from the astral body of an adult. The astral body of a child is bright and clear, and reveals itself to us as something virginal compared with an astral body which has developed itself during the course of life. What is the astral body of a child? It seems like an undifferentiated cloud of light which only gradually acquires form. Whatever [will] gradually make the astral body fixed has as yet scarcely begun to be engraved in it, so that everything possible can still be born to it. It will be formed by the concepts which the child acquires from its surroundings. These enter it, colour it, and make it different.

Different structures flow into the child's astral body and form it, according to whether what the child absorbs by way of concepts derives from a materialist or an idealist standpoint. For a process of progressively filling the soul with concepts begins. If a child is treated lovelessly, the echo of this lovelessness manifests itself in the child's astral body. It then seals itself in, as if with a hide, against the outer world. All this shows us that a continual remodelling of the astral body is actually taking place, and that interaction with people has a major influence in this reshaping.

The child thus has an astral body which is still undifferentiated in form, but which contains a limitless abundance of possibilities. Take the astral body of a child which has met with an idealistic teacher, who himself has a harmonious soul, who views the world with devotion and is susceptible to its beauty and sublimity, a teacher who is in a position to create within himself an image of the beauty of the world; such a teacher will also develop the ability to enter into the disposition of the child's soul. He will thus encourage tender and sensitive structures in the child, into which he can direct currents which become absorbed in the child's own astral substance. A teacher who is so harmoniously formed within himself continually directs harmonious currents towards the child. The characteristics of the teacher flow quite naturally into the child, and together with them all that world harmony which the teacher has gleaned from his surroundings in the form of beauty. As teacher he directs into the child's nature all the greatness he, as a fine person and good observer has received, thereby bringing about harmonious development in the child.

Let us take by contrast a teacher who confronts the child as an egoistical and pedantic person with narrow and opinionated concepts and ideas. These qualities conjure up structures in his own astral body which give it the appearance of being covered with a hard crust, which make it thoroughly rigid and ponderous in structure. It then emits darts which are rigidly enclosed within themselves, so that it is impossible for the child's astral body to absorb them. At the most they wound the child's astral body like a dart, but they cannot be absorbed [by it] and they simply go right through.

Or take something still more everyday. Two people are talking to each other. One can very well observe in two such people the interaction of their astral bodies which results from reciprocal communication with each other.

Something new is always coming into being in the astral, in the astral substance. I will make this intelligible to you in the following way. Through his concepts, a person is continually creating structures in his astral body. These show themselves in the most various forms. The astral substance that lies unused between the individual structures is called ‘intermediary’ astral substance, to distinguish it from that which has been shaped into structures. This intermediary astral substance is continually supplementing itself out of the astral substance in our surroundings, is continually flowing in and out, is continually renewing itself. But the structures that man has cultivated by the way he feels and thinks and decides remain fixed.

Let us then assume we have two people engaging in an ordinary conversation with each other. One of them has cultivated rigid, fixed concepts, which have correspondingly engendered very fixed structures in the astral substance. The other talks to him and tries to explain something to him. What must happen if one person is to make something clear to another? He must inject his own concept into the other person's astral substance. This concept, this thought, thus flows into the other person's astral substance. Once there, it must first of all be absorbed in the intermediary substance and [then] remake itself and become transformed [in a manner] corresponding to the forms already developed there.

Now let us assume that the one is trying to explain to the other something to do with, say, reincarnation. The other has however already formed a fixed idea about reincarnation. Let us assume him to be a prejudiced person who has formed for himself the idea that reincarnation is something silly and absurd. This thought has hovered in his astral substance. The new thought of the first person now arrives and dissolves itself in the intermediary astral substance of the other, and would then have to be transformed by the thought forms already existing there. This will not work, however, because his [the second person's] concepts are too rigid, too fixed. He cannot adapt the newly transmitted thought to his [own] thought forms and therefore does not understand it.

The more a person keeps his concepts flexible, so that these can always be dissolved in the surrounding intermediary substance, the more he will understand the other people he encounters. This is why it is so difficult to convey theosophical life to academically trained people. The concepts acquired at university engender structures which are rigid, fixed and enclosed within themselves, which are not easily dissolvable. The academic usually comes to a theosophical lecture full of such structures and is then unable to comprehend theosophical life. It would be quite different if he were educated to say about any concept: Yes, it could possibly be different, too, for indeed we have only a limited amount of experience, and much of what we hold to be correct will still have to be modified in the future.—If he were to do that then his soul would still be capable of improvement.

Let us take yet another situation, that of a person who encounters someone else for whom he feels reverence. How does this reverence reveal itself to anyone endowed, with astral perception? Reverence means emitting the kind of thoughts which sink into the substance of the strange astral body, which that substance sucks up, as it were. If, for instance, you harbour a reverent thought, this is expressed by you yourself conveying this reverence to the other person as radiating warmth. This radiating warmth of yours has its reflection in the astral world, which shows itself as the thought form of reverence and devotion with a bluish colour. The warm reverent feeling engenders a thought form which is blue in character.

But what is it which appears blueish. You can perceive this if you gaze into the infinity of the dark universe. It appears blue to you because of the light in the atmosphere. Similarly, [the reverent thought makes the astral] that was previously dark appear to you as having this blueish shade as well; because it is now lit by the bright warm feeling of reverence. If a dark place is surrounded by a feeling of reverence, then the dark centre appears to be blueish; just as a flame appears to you to have a blue core that is surrounded by light. So is it with the reverent thought as well. It is an empty space permeated by warmth. If one transmits a reverential thought to another person, one thereby offers him the opportunity of allowing his own being to stream into this empty space. This is how the interaction between the person revered and the person showing reverence works itself out.

If on the other hand it is with a feeling of jealousy that you encounter someone, then a different thought form exists in you, and you bring this up against him. You then emit the red thought form of egoism or self love. This, for its part, encloses yet another thought form, that is full of the concept of [the thinkers] own self, perhaps as a result .of ambition. This expresses itself not in empty space or in a hollow structure, but by a form which is completely full, which nothing else can enter. It is ringed around by a feeling of coldness and has the directly opposite thought form of an outer ring of blue around an inner core of red. The coldness of the blue colour pushes away everything that wants to enter, and the worthless red thought form stays as it is. It accepts nothing. This is how a jealous person, that cannot revere anything, stands in relation to others.

You see, what takes place in our astral body is nothing else than the product of daily life. Only someone who is trained to do so can see what is happening in the astral body. However the effects of these processes in the astral body are continually present in the physical [plane] and anyone can satisfy himself about them in [ordinary] life. Anyone can make the following test if he says to himself: I will leave it undecided, whether the message of occultism is true or false; but I will test it without prejudice. I can live as if this message were based on truth. For I can behave accordingly towards my fellow men; and if I do this warily, I will indeed see whether life confirms for me what the occultist says in every individual case. And life will [indeed] confirm it to you in every instance. You will realise a tremendous gain from that.

Whoever reflects on that for himself; whoever, say as a teacher, devotes himself not only to his own pedagogical concepts and ideas, and works not only through what he says but also through what he feels, perceives and thinks; whoever makes himself thoroughly aware that two astral bodies are interacting, and knows what happens in this confrontation; whoever does all this will also know he has a duty to be continually making himself better. To the extent that he becomes better, the better his influence on the child's dispositions. He does not destroy these dispositions—on the contrary, he cultivates them.

It means something quite different from merely knowing the truth, the reality, of what we receive in return through revering another person who is worthy of it—it means something quite different to experience this: if we transmit to other people countless such thought forms enveloped in warmth, we ourselves grow thereby, through the greatness of that other person. That is something totally different again from merely grasping such things with our intellect, from simply knowing what they represent. In occultism, we learn to grasp life more earnestly, we learn to perceive that the things which are not palpable, which cannot be observed by the senses, are still a reality. We learn to understand and value the whole scope and significance of our soul world.

Perhaps someone or other may say that these are rather theoretical transformations. No, that they are not! We must become quite differently convinced about the importance of our actions and the responsibilities which life lays on our shoulders. It is the most down to earth aspects of life which can be influenced in this way by occultism. He who knows what results in the invisible world as a consequence of thoughts and feelings, will surely grasp that it is just as important for him not to direct evil thoughts towards a person as it is to refrain from firing bullets at him. He knows that throwing the thought of hate at astral man is just as harmful for him, as throwing a roofing slate is for physical man.

Understanding this is easy enough; those who meet together in groups such as the theosophical groups, will feel and experience it. For they find a new source of life there. You could say to yourselves that there is [only] a simplified reality for other people, a threefold one for us.

Other people experience reality only through the sense world, and do not think it wicked to say that ‘thinking is duty-free!’ However, anyone who has studied the world outlook of theosophy can no longer say that thinking incurs no cost, but is convinced that he is instead responsible for what he thinks and feels about other people. You take this feeling of responsibility out into the world as the finest fruit of the theosophical conception of the world. Even if we are only beginners in rehearsal, we arc still influencing the visible world through the hidden, occult world. We are refining and correcting the world through the hidden realms of existence.

That is one aspect, how we understand life. There are, however, others as well. Man does not live alone in the world as an individual; he also belongs to a family, to a tribe, to a people, that is, to a [larger] whole. Only in his physical and etheric body is he actually separate from others; the astral body, as I have already mentioned, has a porous exterior. The intermediary substance is continually disposed to receive currents from outside, and to renew itself. If we consider, however, that we belong to a nation, a tribe, a family, then the matter acquires a further dimension.

If we observe the astral bodies of individual people, we find that almost everyone differs from others in the basic colouring of the astral body. Each has a particular shade that manifests itself outwardly as temperament. Temperament expresses itself, then, through a particular basic colouring. A person relates to his entire surroundings in this way; the character of the family, the tribe, or the nation to which he belongs expresses itself in the basic colouring.

As an occultist one can make interesting observations if for instance, one revisits a town which one has not seen for, say, ten years. If one observes the unsullied astral bodies of the children, one will find that they possess, in addition to their personal basic colouring, another basic colouring, too. If one had carefully observed these virginal astral bodies on one's first visit and now compares them with what one finds in the astral bodies of the children ten years later, one will see that their appearance has altered. There is something in the human individual which moves with the evolution of the town or tribe or nation. This is because the currents in a collective astral body that is all around me are in continual interchange with my own [astral body] which lives within the collective astral body. Hence we have a national temperament, expressing itself in the group astral body of the nation.

Every nation, every other community, has such an astral body, and this flows into the astral bodies of the individual person. A great disharmony can develop between the individual person and the task of the whole nation, for this reason; the trends in evolution do not always all take the same course in the world. The more comprehensive often hurries ahead of the less comprehensive.

Let us consider a nation, for example. The nation, as a structure has not been haphazardly thrown together in the world, it is not something produced by chance; each nation, on the contrary, has its prescribed task in the course of human evolution. Anyone who contemplates a nation from a higher vantage point can reflect that every nation has a specific task; that his own nation has itself to fulfil a task which is incumbent on it. He can say to himself: I belong to this nation, so I must help to serve the common national task—and I am able so to serve, because an astrality lives in me which belongs to the whole nation. This national purpose is plainly expressed on the astral plane; it is an intentional thought—something that lives on higher planes than the astral plane. In order to meditate on the thought s of the world laws, one must rise above the astral plane to the mental plane [devachan].

For example, the fourth Sub Race, from which our Race came, developed itself from a small group of people in Asia and made itself into the Hebraic-Graeco-Latin Race. This had the task of fulfilling the first mission of Christianity from an ethnic standpoint. The thought [inspiring] this Race was to spread Christianity in its first stage through Europe and the adjoining regions. That is an ethnic thought.

In earlier times, the idea of reincarnation and karma was universally accepted. Then came a radical change; people were educated in the belief that the single physical life was of importance. This is very apparent in Greek art, because it developed the feeling for outward form. Therein lay the ennobling of the physical plane for the outward senses. The law then came to be developed in the Roman nation; this had its effect directly on the physical plane. Finally, Christianity permeates law with a morality, so that one single earth life gains so much importance that a whole eternity comes to be made dependent on it. This is a onesided thought, but it was correct and necessary. The Catholic peoples took upon themselves the mission of spreading Christianity, carrying it to Northern Europe, whereby the Germanic peoples received a new mission.

Thus we see that a national thought lives in the entire nation, and every individual [member] is fitted to this thought. In our time, we have turned to account in technology, for the benefit of the city-dweller, the same thing that was originally cultivated by Greek art in the beautiful forms of the sense world in the sphere of sculpture, the same thing that was cultivated as law, and later deepened into morality. Cities were founded, they grew and flourished and thus developed a culture of their own, the culture of the bourgeoisie. From this then evolved a utilitarian morality, which provided the impetus for the growth of a one-sided science, that ought to have reached its highest point in our present time.

In this we can recognise the workings of a devachanic principle. It is the universal aspect of these changes in the course of evolution which shows us in what way a national thought has its effect. How this thought comes to expression depends on the nation's group astral body, on the national temperament. Art, for instance, with any other nation than the Greeks, would find expression in a quite different way,

Now although the national thought does live in every individual [member], the individual is much more than just his national thought. In addition, he brings his own personality to expression. Something quite remarkable and special shows itself to us here. It is much easier for a person to see his way in the thought world of his nation, in his devachanic mission, than it is to bring about the [correct] balance between his own feelings and the national feelings. This is not so easy, especially for those who have acquired higher education and sophistication of a particular kind. The adjustment between the feelings of the individual and the nation is more quickly made in the lower levels of evolution, because at those levels a greater empathy develops between individual sensibilities and the national sensibility. The lower the individual level, the stronger the expression of the national sensibility within him, rather as the animal is an expression of the species.

As man develops, however, he raises his own astral body up, it becomes more differentiated, more specific. And it is then possible for his astral body to be in a position to acquire that form of mind which lies above the mind of his nation. When what shines down from this higher level is intellectually or mentally grasped, then ideals can easily be taken up. It sometimes also happens that the feelings of a person's astral body have not developed so far as his thinking. The thoughts of a nation could influence the thinking of the individual so powerfully that they take hold of him before he has developed far enough within himself.

Individuals for whom this proves to be the case are passionate idealists; they are the martyrs for the progress of a nation. They are so because they themselves are hurrying ahead of what is actually in the rest of their astral body, because they direct their wholly elevated souls to an ideal in a selfless way. Then, when such people come to die, their undeveloped astrality asserts itself all the more strongly; for that part of it which does not lie within the national ideal comes into play. Henceforth it is only concerned with its own development. When such a person dies, who was a great and noble idealist, who has devoted himself to the ideals of his nation, he becomes overrun by the personal element still present in him. For the lower qualities of his astral body become totally predominant. Now suppose that such a person has become a martyr. He created something noble, but has been illtreated by his nation, just as such advanced natures sometimes are. Despite this, he would indeed habitually follow his ideals boldly and spiritedly so long as he lived, looking neither to the left nor the right. But if he is persecuted, perhaps killed, on account of his ideals, then the thought of revenge comes into play immediately after his death. What he had suppressed as personal will still be there in Kamaloka.

A nation which treats its idealists in this fashion creates for itself bad powers in Kamaloka, which rebound against it. Russia has created bad powers of this kind. For years it has illtreated many noble personalities with the knout. The baser forces of these personalities are now active in Kamaloka as enemies of what lives in Russia, as enemies of those for whom they made sacrifices in life. Such martyrs, who have recently died, can now be seen fighting on the side of the Japanese, against their own people. This is a fact which becomes comprehensible to us if we look into the more deeply active powers of the life of the soul. The events of the future become clear to us if we look at them from this aspect.

We live as members of the Germanic peoples, flanked by Slavonic peoples in the east, and by Anglo-American peoples in the west. Both the Americans and the Slavs are rising races who have to fulfill their purpose in the future, races who still stand at the beginning of their national thought. The basic characteristic of the Slavonic peoples is expressed in their spiritual talents. If you try to understand the Slavonic culture, you will find that it tends towards a spiritual culture, that something spiritual is growing there. These Slavonic peoples had first to confront the races lying to the east, the Chinese and Japanese. These are the remnants of earlier races from Atlantis, as indeed all Mongolians are the residues of later Atlantean culture. They have astral bodies which intrinsically tend towards spirituality. The Slavonic peoples have to confront these.

In America we have a certain parallel. There, materialism is carried to the extreme, and has been pursued radically in all national perspectives. In modern times, that has led to the spirit itself being interpreted in a materialistic way. Whereas, among the Slavonic peoples, individual personalities such as Tolstoy arose, who sought to stimulate development in a great and beautiful way, the American people took pains to conceive spirituality and the soul in a material way. Thus we find a strongly material spirituality and [indeed] spiritualism among them. With them, the spirit is sought for in exactly the same way as they search after physical truths. But it is precisely in the manner of seeking that the difference lies. If you seek to see the spiritual with the eyes, it becomes psychic, and this psychic aspect has developed itself very strongly in America.

The American nation has to confront another ethnic element deriving from Atlantis and endowed with psychic tendencies. This ethnic element lives in the negro peoples. The way and manner in which these two races develop together is significant: psychic has to confront psychic, spiritual has to confront spiritual. Thus we have a spiritual national thought in the east and a psychic one in the west.

We have experienced science and art on an external level; the spirit should now be raised back up again. This can happen in a double way—either in a spiritual way or in a psychic way. The spiritual way leads to progress, the psychic way is retrogressive.

You can see how the world here becomes understandable, when we contemplate it from an occult basis. Again, no one need say that we cannot convince ourselves of these things. One only has to take what actually happens. One will be led to conviction through experience, when one compares the psychic view of the world and psychic research with the occult view of the world. If we seek to understand the occult view of the world then the world of phenomena becomes more and more comprehensible as well. Such an occult-spiritual world outlook leaves us no gaps in the comprehension of the world. From that we will then gain the belief in the world which the occultists report; and through that we educate an element in ourselves, which will raise us higher. This is no blind belief, but a tried and tested belief. This belief will grow stronger and more justified, firmer and surer, with every gain in experience. And when belief has engendered this sense of sureness in itself it has also developed the basis for knowledge. Man has always had to experiment before being raised to knowledge. Anyone who wants to have knowledge before investigation is like someone wanting to have the fruit before the seed. We have to earn our knowledge. What we already know, we need not investigate. What the investigator lacks in certainty or confidence, the certainty and confidence of belief must supply. [The two] must work together, therefore, and then they will undividedly produce in the end what must come to us undivided—the fruit of experience, knowledge.

Let us listen to the occultists and let us say neither yea nor nay to them. But let us treat is as a basis for our own life and our own conduct; let us treat it as if their investigations were useful guides for our life, for we will find that they will [indeed] lead us through life and will ultimately bring us to an inner knowledge, to a life pulsating in us. Then we will find that we can indeed trust them to guide us to investigation, to satisfaction and to a harmonious life within ourselves.

• 1 . At the previous Members' meeting of the Berlin Branch (on Monday 16th October), Rudolf Steiner made the following remark during the announcement of the forthcoming activities: ‘At next Monday's meeting I shall speak about occultism, esotericism and theosophy. I wish to draw your attention to the fact that this subject will be dealt with in conjunction with current happenings. I would beg you to invite as many members as possible, also those living at a distance.’

The last lecture dealt with the subject of how the Christ Impulse will unfold in future times, and also, of course, in our own epoch. We heard that sheaths will weave themselves as it were around the Christ Impulse: Wonder into an Astral Body; feelings of love or Compassion into an Ether-Body; the power of Conscience into what corresponds to a Physical Body. Thereby that Ideal Being Whose “ I ”—the Christ Impulse Itself—passed into the Earth through the Mystery of Golgotha, will reach completion in the course of the time still remaining to Earth-evolution. The fundamental character of the future Ideal of humanity was described in one of its aspects and the present lecture will endeavour to add yet another, different picture.

The Christ Impulse came, so to say, in the middle of the epoch following upon the great Atlantean catastrophe. This epoch may be said to extend from the time of the Atlantean catastrophe to the next great catastrophe of which you may read in the lectures on the Apocalypse. (Nuremburg, 1908.) In the middle of this period, the most important of all events in Earth-evolution takes place—the coming of the Christ Impulse. As the last lecture indicated, it is not necessary to turn our eyes to Palestine in order to realise that something of the highest importance was taking place at that time in Earth-evolution. We have only to study the Graeco-Latin epoch of culture, lying as it does in the middle of the Post-Atlantean period, and recall one of its characteristic features; this again can be compared with a similar feature in the preceding Third epoch and in our own epoch.

The essential and fundamental character of a Greek Temple has often been described. Its form stands there as a complete, self-contained, independant whole, even when it is not actually before our eyes, even when we conceive of no human being anywhere near it. Inside a Greek Temple, human beings always seem to be a disturbing element; they do not really belong to it, they do not belong inside it. For what, in reality, is a Greek Temple? We can only understand it in its whole form and structure, if we think of it as the dwelling-place of a living, invisible God who has come down to the physical plane. That is the reason why every Temple is dedicated to one particular God. And when we picture the God in the Temple—with no human beings present—the God for whom a dwelling-place has been built on Earth ... then we have grasped the “idea” embodied in the Greek Temple. Human beings really have no place there. This was the idea underlying the whole architecture of a Greek Temple. Such architecture could only arise in an epoch when the Divine Spiritual was known to pervade all existence on the physical plane. Men whose paths appeared to be everywhere steeped in the Divine could feel all the depth of meaning contained in words uttered by one of themselves: “Better it is to be a beggar in the Upper World than a king in the realm of the Shades!” ... that is to say, in the world lying on the other side of the Gate of Death. It was the period when human beings experienced, in greatest intensity, their union with the physical plane and with the Spiritual pervading the physical plane.

Let us compare a Greek Temple with a building of the same character in the preceding epoch—and with buildings which, in our own epoch, indicate its fundamental attitude and trend. Think of an Egyptian Temple, even of the Pyramids: they become intelligible only when we see them as expressions of man's aspiration to the Divine—to the Divine Godhead who has not yet descended to the physical plane. In the architecture of the Egyptian time, every line, every form, expresses the striving of man towards the Divine-Spiritual. But these mysterious and deeply symbolical buildings indicate in themselves that men must have undergone preparation before the architectural forms could help them to find the way to the Divine-Spiritual. They needed preparation: they must have reached the first stage of Initiation. The same applies to the architecture of Asia Minor. In our own epoch, Gothic architecture gives the keynote. This is an occult fact. It is impossible to have the same conception of a Gothic Cathedral as of a Greek Temple; for a Gothic Cathedral is incomplete without the congregation of believers. It is simply not complete without the human beings within it! All its forms seem to convey that they are there to receive the prayers of the believers—the “believers,” in contrast to the “Initiates” in ancient Egypt. Anyone who can discern what these things mean, realises from the course taken by the evolution of Form from the Egyptian Temple, through the Greek Temple, to the Gothic Cathedral, that the impulse leading to the unfolding of the human “ I ” entered at a certain point into the process of earthly existence. Wherever we look we can perceive how the Christ Impulse lays hold of man, leaves its stamp and signature upon all happenings, all development, and it seems grotesque when philosophical or theological thought declares that acceptance of such an Impulse rests upon the basis of historical records. It does not rest upon any historical record whatever, but simply and solely upon a discerning, clear-sighted observation of human evolution; for no matter where we look, we see that development follows the same course as that revealed in Architecture. The Initiate who alone was capable of understanding the architectural forms of the Egypto-Chaldean epoch—the Third Post-Atlantean epoch—knew that he must raise himself above the level of ordinary manhood: then and only then could he ascend into the region of Divine Spiritual life. The Initiate of the Fourth Post-Atlantean epoch knew that in the physical world he was living together with the Divine, but he had very little connection with what the Greeks called the World of Shades, because by that time man had descended more deeply into physical existence. And when the Gods did not mingle with men in the Temples, the Greeks felt no connection with that other world.

Since the Fourth Post-Atlantean epoch these conditions have changed—changed in the sense that it is possible now for every single soul to find the path to the Divine-Spiritual. It is extremely important to realise this for it is the most concrete expression of the fact that in ancient times men were much nearer to the Spiritual in their consciousness, in their knowledge and in their life of soul. Then came the descent to the physical plane and now there must be a gradual re-ascent. We are living in the age when the re-ascent must be undertaken consciously—whereas, to begin with, the Christ Impulse worked unconsciously in men.

Our own epoch is a kind of recapitulation of the Egypto-Chaldean period. Of the Graeco-Latin epoch there is no recapitulation, for it lies in the middle of the seven consecutive periods. The Third epoch is being recapitulated, in a certain form, in our own age; the Second epoch, that of ancient Persian culture, will be recapitulated in the Sixth epoch by which our own will be followed; and in the far distant Seventh epoch, before a stupendous catastrophe, the First epoch, that of ancient Indian culture, will be recapitulated—not, of course, in the same form, for the recapitulation will everywhere bear the imprint of the Christ Impulse.

A certain consciousness existed, especially in olden times, of what has come to pass in the evolution of mankind. Olden times, of course, were paramountly conscious of the descent of humanity, the descent to the physical plane from the heights of Divine-Spiritual existence. But for every process there must be preparation. There had been preparation, too, for the Impulse given by the Mystery of Golgotha in the Fourth epoch—the Impulse for the re-ascent. This Impulse had its “forerunners”—in Elijah, John the Baptist and others. But consciousness of the fact that mankind has descended from Divine-Spiritual existence and in the future must re-ascend into the worlds of Divine Spirit, was present not only in the culture which eventually made its way into the West; evidences of such consciousness are to be found in every civilisation.

A very widespread and characteristic idea finds expression in the traditions of practically all the peoples—an idea which may, it is true, have very ramified applications, but can finally be associated with a definite and specific tradition. It is a tradition upon which there has been much reflection and upon which occult knowledge alone can shed light, namely, the tradition of the “Flood.” Much that is connected with this tradition refers, of course, to far earlier times, but the following is brought clearly to light by occult investigation. Nearly all the peoples who have left reliable historical records or legends refer to the Flood as having taken place about three thousand years before the Mystery of Golgotha; that is the period indicated by the legends. There is not enough time today to explain why this last Flood which was supposed to have occurred three thousand years before our era, cannot be taken to indicate a great physical catastrophe or deluge. Obviously it does not refer to the Atlantean catastrophe, for that took place very much earlier. The “Flood,” therefore, must mean something entirely different. Yet the fact should not be lost sight of that the traditions of all the peoples in question place the Flood in the fourth millennium before our era. Although the dates vary a little, they tally in the main essentials.

At this point I will ask you to remember that in the First Post-Atlantean epoch, when the Holy Rishis were the great teachers of men, culture was inspired, paramountly, by the human ether-body; during the ancient Persian epoch, culture was inspired by the astral body, the sentient body; in the Egypto-Chaldean epoch by the sentient soul; in the Graeco-Latin epoch by the mind or intellectual soul; in our present epoch by the consciousness soul (or “spiritual soul”). And now the time is approaching when the powers of the Spirit-Self will gradually be imbued into culture. In that development proceeded in this way, the experiences arising in man's life of soul underwent deep and far-reaching change. Just think of it. The picture of the world presented to a man of the earliest Indian epoch, of which even the Vedas have no knowledge, received its essential character and stamp from the working of the ether-body. Through the ether-body man cannot direct his gaze to the outer world in the way that is customary in our time. His perception, his picture of the world cannot be as they are today; where the forces of the ether-body are in operation, everything arises from within. A man of today can only have an idea—dim and lifeless at that—of perception which derives from the ether-body, when he recalls the character of his dreams. But the dreams and visions through which, during the ancient Indian epoch, one human being became known to another, were living and real in the very highest degree. To imagine that when one human being met another, the outer perception of him was the same as it is today, would be quite erroneous. The man of ancient India saw pictures—but in those times the other human being physically before him was enveloped in an auric cloud, shrouded in a kind of mist. The character of perception was altogether different compared with perception as it is at the present day, these pictures, although full of the greatest spiritual import, were blurred and hazy. The forces streaming down from Cosmic Space, from the world of the stars—it was these forces that were seen in such clarity and brilliance in those ancient times. In the Second Post-Atlantean epoch the power to look outwards gradually unfolded but, strangely enough, the faculty for gazing into the great Cosmic Spaces remained. Whereas perceptions of the world below were still hazy and without definition, the ancient Persian gazed with lucid clarity into the world of the stars. It is therefore intelligible that Zarathustrianism should point directly to Cosmic Space, to the light of the Sun, to “Ahura Mazdao” or Ormuzd. This was because the astral body was paramountly active. By the end of the ancient Persian epoch, the faculty of looking outwards into the physical world was already in its preparatory stage. The impulses leading to perception as it is in our day have been developing for long, long ages. Thus the impulse to look out into the physical world was gradually instilled into man, leading him to the entirely new mode of perception which began to light up by slow degrees.

When the ancient Persian epoch was drawing to its close and the next period was glimmering like a dawn of the future, men felt: “We shall no longer be able to experience with such intensity the Divine heritage that has come to us from the olden days of Atlantis, when with their power of inner, clairvoyant vision, men lived in communion with the worlds of Divine Spirit ” ... The gaze was turned back to the past. What mattered most for these men were their remembrances in which living pictures arose like dreams—dreams of how the Gods had fashioned the world through the ages of Lemuria and Atlantis. They felt that these remembrances were withdrawing, were fading away from humanity and that conditions were approaching when man must work with a faculty which tells him of the outer world, clouds the bright light of the inner world of the Spirit, and compels him to look from within-outwards, if he is to master the external world. This age was drawing nearer and nearer. Those who had the deepest, clearest perception of the dawn of the new epoch were men who at that time were the knowers and sages in ancient India. They felt it in the form, as it were, of a Divine Impulse, compelling the human being to think for himself, through inner activity, about what confronts him in the physical world to which he was descending. Picturing this Impulse as a Divine Being, the successors of the first, very ancient Indian culture—those who were living now during the Second Post-Atlantean epoch—called this Being “Pramathesis.” These men felt: “The God Pramathesis is drawing near, snatching human beings away from the guidance given by the ancient Gods; God Pramathesis is causing the disappearance of all that ancient clairvoyance revealed concerning the world and is forcing man to look outwards into the physical plane. Darkness is creeping over the world of the ancient Gods. A time is approaching when in their life of soul men will no longer be able to gaze into the world of the Gods, but when their eyes will be turned to the outer world. Kaliyuga, the ‘Black Age’ is approaching; the bright age of ancient Divinity is giving place to the age when the Gods of old withdraw. It is the age inaugurated by the God Pramathesis!”

Kaliyuga was said to begin at a time which lies 3,101 years before our own era; this is the time of the “Flood” according to Indian tradition. For it was said that the Flood coincides with the coming of Kaliyuga, and Kaliyuga was conceived to be the offspring of the God “Pramathesis”.

Kaliyuga broke in upon the world, reaching its close in our own age. Now that the ascent to the spiritual world must begin, a spiritual science has come to mankind. Kaliyuga began 3,101 years before our era, and ended in the year 1899 A.D. That is why 1899 is a year of such importance. The re-ascent to the spiritual worlds—this must be the ideal of the future.

The age preceding the onset of Kaliyuga was, however, an age characteristic of the ancient Persian epoch when the old remembrances rose up within man via the astral body. Now he was to turn to the world outside. This was a great and epoch-making transition. In the case of many human beings it came about in such a way that for a time all vision departed from them and darkness spread over their souls. This condition of darkness did not last for long periods, actually only for weeks. But men passed into this condition of sleep, and many never came out of it. Many of them perished and only relatively few were left in widely scattered regions. There is not enough time today to describe the conditions actually prevailing at that time. It can only be said briefly that owing to so large a number of human beings having succumbed, conditions were dark and sinister in the extreme and at only a few scattered places did men awaken from the great spiritual deluge that spread over their souls like a sleep. This condition of sleep was felt by most souls as a kind of “drowning” and by only a few as a re-awakening. And then came the “Black Age,” the age devoid of the Gods.

Were these things known to other human beings on the Earth? They were indeed. To our astonishment we find widespread evidence of knowledge among the peoples that a deluge had submerged the consciousness of men and that in the Third Post-Atlantean epoch, through the development of the sentient soul—in other words, outward-turned vision—an entirely new power must have been inaugurated. The Indians divined this when they said: Kaliyuga is the offspring of Pramathesis. And what did the Greeks say? In Greece, “Pramathesis” becomes, “Prometheus”—which is exactly the same. Prometheus is the brother of Epimetheus. The latter represents one who still “looks back” into ancient times. Epimetheus is the one whose thoughts turn backward; Prometheus sends his thoughts forward, to the world outside, to what takes place there. Just as Pramathesis has his offspring in Kaliyuga, so, too, Prometheus has his offspring. The Greek form of “Kaliyuga” is “Kalion.” And because the Greeks felt it to be the age of Darkness, the “ d ” is prefixed and the word becomes “Deukalion”—which is really the same word as “Kaliyuga.” This is not ingenious fancy, but an occult fact. It is clear, therefore, that the Greeks possessed the same knowledge as the Indian sages. This is quoted merely as an example, indicating that in their conditions of old clairvoyance, knowledge of these truths came to men and they were able to express them in majestic pictures. The Greek legend tells how, on the advice of his father Prometheus, Deukalion builds a wooden chest; in this he and his wife Pyrrha alone are saved from destruction, when Zeus proposes to exterminate the human race by a deluge. Deukalion and Pyrrha land on Parnassus, and from them issues the new human race. Deukalion is the son of Prometheus—and in the intervening period comes the flood, denoting among manifold peoples, a condition of consciousness.

These wonderful pictures which have been preserved in the traditions of so many of the peoples, show us how truths concerning the evolution of mankind have survived among them.

As men lived on gradually into the age of Kaliyuga, into the Third Post-Atlantean epoch, the ancient clairvoyant knowledge faded away. We who have to recapitulate the Third epoch, must bring this kind of knowledge to life once again, but in an entirely new form. The lecture given a fortnight ago (The Idea of Reincarnation and its Introduction into Western Culture) dealt with this subject. Western culture, the beginnings of which were mingled with the ancient Hebrew culture, has to concentrate primary attention on the single personality living on the physical plane between birth and death; Western culture cannot focus its main attention on the Individuality who passes through the different epochs, but concentrates upon the existence of the one personality, whose life between birth and death runs its course on the physical plane, not in the higher worlds. Now that Kaliyuga has come to an end, consciousness must be imbued with the forces necessary for the further evolution of the human race; what was lost during Kaliyuga must be raised again from the depths. Our eyes must be directed more and more to the onflowing life of the Individuality. I have spoken of a series of lives in the West—Elijah, John the Baptist, Raphael, Novalis—and have shown how by the addition of knowledge derived from the spiritual worlds, we can perceive the continuous thread of the soul, the onflowing life of the one Individuality in Elijah, John the Baptist, Raphael, Novalis.

In our Movement, development of this insight must be a conscious aspiration, for it is a necessity in the evolution and culture of the Earth. No progress would be possible by the mere continuation of the old experiences, the old knowledge. I have emphasised often enough all that it means for the minds of men to enrich and make fruitful the heritage of ancient times by means of the new knowledge now available. It must, however, be realised that just as the transition from life inspired by the astral body to a spiritual life of soul, primarily in the sentient soul, was fraught with deep significance, so, now, we must work our way from life in the consciousness soul to life in the Spirit-Self. I have intimated how this will take place by saying that during the next three thousand years, an increasing number of human beings will experience the Appearance of the Christ Impulse, will be able to experience the Christ Impulse in the spiritual worlds. But actual realisation of the influences streaming in from the spiritual world will have to unfold in greater intensity in the times lying ahead of us. It will not suffice to know, in theory, that “generally speaking” the human being lives on after death; man's whole picture of life must carry the sure conviction that when the human being passes through the Gate of Death, he lives on still, death being merely a transition. We must realise, not as a theory, but as actual knowledge, that while a human being is alive, he works upon us physically, through his body; after his death he works spiritually, out of the spiritual world, upon our physical world. He is present in very truth. We must learn to see life in the light of such a fact and to reckon with what it involves.

Suppose it is our task to educate children.—Anyone acquainted with these things is well aware that to educate children who up to their twentieth year still have parents living, is a very different matter from having to educate children whose fathers died when they were four or five years old. When education is taken in deep earnestness, and the individuality of the child really studied (it is not a matter of speculation!)—especially in the case of a child whose father is dead, we shall often discern that there is something unusual at work here, something we cannot, at first, quite get hold of. Moreover we shall not succeed in getting to the root of it, if we adopt the modes of thought drawn from materialism. But here and there the thought may occur: “Here is a strange current of the times. Most people regard those who belong to it as fools; but it may be worth while to find out what these Theosophists have to say about the destiny of human beings after death. The Theosophists tell us that although human beings discard their physical bodies at death, the content of their life of soul, their hopes, aspirations and so forth, live on, and are not inactive. Indeed they are often more active after death than when the human being was living on the physical plane, enclosed in his body” ... Those who speak like this, have paid attention to the results of spiritual research and will realise that the father is working upon the child from the spiritual world; moreover that he has definite hopes and longings which make their way into the life of the child! With this knowledge, success may come where it was not possible before, and we know how to deal with sympathies and antipathies which may express themselves in the child. To succeed with children we need to know more than that the air affects them, and that when the air is chilly they may catch cold. We must have knowledge of the influences playing from the spiritual world into the physical, and of the form they take.

These things are still regarded as nonsense, but the time is not far distant when the very facts of life will compel people to take account of them and to reckon with what endures in the form of live and potent impulses after human beings have passed through death. Not until then will the concrete reality contained in the spiritual conception of the world be grasped.

Naturally, these influences from the spiritual world are not at work in the case of children only; influences also come from individualities in the spiritual world who were connected with human beings at a later age of life. To begin with, a man may be quite unaware of these influences. (Again I am not inventing but telling you of actual observations, confirmed by spiritual investigation.) After a time a man may say to himself: “I do not know why I am impelled to this or that action, why I have this impulse; something is urging me to think quite differently now, about certain things.” Subsequently he may have a very striking dream. Little heed is paid to things of the kind nowadays, but men will gradually become aware that it is not the “form” but the content of the dream that is of importance. From this you may conclude that if Edison had made his discoveries in a dream, they would have been just as effective! Suppose a man dreams that some unknown person comes to him, someone he cannot even think of as an acquaintance, indeed cannot place at all. This person comes into his life of dream and various things happen ... Finally he realises that this person whom he cannot recall, who died perhaps fifteen years before, is working into and influencing his life. Whereas previously he felt that certain impulses were urging him on, he is now fully aware that these impulses, in the form of a dream-picture, are working into his night-consciousness. This is often characteristic of the connection between impulses within us and influences working upon us in the shape of dreams. Such experiences will become increasingly familiar.

And now, in conclusion, let us see how they will become familiar.

Suppose someone today reads one of the many biographies of Raphael. He will get the impression that in a certain respect Raphael stands there as a phenomenon, complete in himself, giving forth the highest and best that was in him, but so enclosed within his particular sphere of work that it is difficult to imagine him rising still higher or transcending the level he had actually reached. And again: Raphael's creative genius seems to have been alive in him from the the very beginning ... On the subject of its phenomenal manifestation in Raphael's early boyhood the biographies have nothing to say. And why?

The biographies give the information that Raphael's father was Giovanni Santi who, among other activities, was also a writer; he died when Raphael was eleven years old, but before his death he had placed the boy under the tuition of a painter. It is also known that Giovanni Santi was himself a talented painter but that there was something in him which he could not bring to expression. We feel that there was something in the soul of Giovanni Santi which did not make itself manifest because his outer nature frustrated it. He died when the boy Raphael was eleven years old. From the very way in which Raphael develops we can discern the source of the powers which enabled him to reach maturity and perfection so rapidly they are the influences playing into him from his father, forces coming from the spiritual worlds. Anyone who tries to write a true biography of Raphael in the future will have to emphasise the point that Giovanni Santi, the father of Raphael, died in 1494, when the boy was only eleven years old. Giovanni Santi was a distinguished man, who during his life on Earth aspired to great things. And his aspirations continued when, living on without frustration in the spiritual world, he was sending down to his beloved son—in the form of delicate and intimate spiritual influences—forces which his own constitution had prevented him from bringing to expression in the physical world.

To say this is no disparagement of Raphael's genius, for the ground must naturally have been there. We know that he was the reincarnation of John the Baptist and had only to receive into himself those forces which it was his particular mission to bring into manifestation at that time. Thinking of this, we can perceive the interplay between the spiritual world and the physical plane. Future study of the life of Raphael will have, at every turn, to concern itself with the influences which poured from the Spiritual into the Physical. Then we shall have a picture of “wholeness”—of forces working around us, through us, in us. Thus will spirituality again be instilled into culture. But it must not surprise us if those who are unwilling today to listen to any suggestion of the introduction of spirituality into culture, are contemptuous of this spiritual conception of the world; for it is something completely new. It is a dawning of the new power of the Spirit-Self. And a time will come—I ask you to write this deeply into your souls—when men will think of the materialistic culture which is now on the way to its close, as they once thought about the age preceding the Flood, yearning and longing for the future culture which, when it came, was something wholly and essentially new. Theosophists, however, should not merely strive for this ideal in theory, but receive it into their very souls; they should regard it as their good Karma to know about the course of human evolution and therewith of human culture.

These things will have to be pondered over for a time, because I am not yet in a position to say exactly when the next lecture can take place.¹ But we know well that time is required to make Spiritual Science an integral force and impulse in our hearts and minds; and we know, too, that it is part of spiritual development not only to understand the truths but actually to unfold all that the great ideas born from a spiritual conception of the world can say to our hearts.

• 1. Between the date of this lecture and the next of the series (18th June, 1912), Dr. Steiner had given two lectures in Copenhagen: On the Meaning of Life, 23rd and 24th May, 1912; three lectures in Norrköping: Anthroposophical Ethics, 28th and 29th May, 1912; and two lectures in Christiania: Man in the Light of Occultism, Theosophy and Philosophy, 2nd June to 12th June, 1912.

In our description of the evolution of man we have now reached the point when, after the epoch characterized by the sounding of the seven trumpets, the earth with all its beings passes into another condition, when the physical dissolves, so to speak, and changes into spiritual, but first into astral. An astral earth arises and into it pass all the beings who are ripe for it, that is, who have become capable of overcoming even their material part, and using it in the service of the spiritual. On the other hand, those who are unable to spiritualize the bodily, material part, who cling to the material, are thrown out and form a sort of secondary earth, the study of which is very instructive for gaining knowledge of the future destiny of humanity. But to this end it is necessary that we clearly understand what has become, during this astralizing of our earth, of those who have reached the necessary degree of maturity, who have taken the Christ-principle into themselves and allowed it to become active. We shall now occupy ourselves with what can develop out of man.

We shall best understand this if we have the patience again to consider what man has become and what possibilities of development lie within him for the future. At present man consists of four principles. The first is the so-called physical body; this is the principle man has in common with all the present creations of the mineral kingdom; this part of man one can see with the eyes and grasp with the hands; it is the lowest principle of human nature, which alone remains as the corpse at death. But this physical body would every moment have the same fate as the corpse at death, it would fall to pieces were it not permeated by what we call the etheric body or life body. This etheric body man no longer has in common with the mineral kingdom, he has it in common with the beings of the earthly vegetable kingdom. In every man the etheric body is a combatant which between birth and death holds together the parts of the physical body which continually have the tendency to disintegrate. What is the physical body of man, in reality? It is that which, when death has destroyed the form, after a short time becomes ashes. It is a little heap of ashes, so wonderfully arranged in the life body that the whole man makes the impression he now does upon those who look at him. The second principle, then, is the ether or life body. The third principle, which man has in common with the animals, is the so-called astral body, the vehicle of instincts, desires, passions, thoughts, ideas, etc., all that is usually called the soul in main. Finally we have the fourth principle in human nature, that which makes man the crown of earthly creation, which makes him stand out above all the other beings, and enables him to develop as “I,” as an individual self-conscious being in earthly existence. In the future the evolution of man will unfold in such manner that he will gradually work from his

“I” upon the lower principles, so that the “I” becomes their ruler. When the “I” has thoroughly worked upon the astral body and taken possession of it, so that in this astral body there are no more unconscious and unguarded impulses, instincts and passions, then the “I” will have developed what we call Spirit Self or Manas. Spirit-Self is none other than the astral body, only the astral body is the third principle before it is transformed by the “I.” When the “I” transforms the etheric body also, Life-Spirit or Budhi is produced; and when in the remotest future the “I” transforms the physical body so that this is completely spiritualized by the “I” itself (this is the most difficult work, because the physical body is the densest), then the physical body develops into the highest principle of human nature, namely, Atma or Spirit-Man. Thus, if we conceive of man in his seven-fold nature, we have the physical body, the etheric body or life-body, the astral body and the “I.” Further, we have that which man will develop in the future; Spirit-Self or Manas, Life-Spirit or Budhi and Spirit-Man or Atma. That is the sevenfold being of man. However, he will only develop these higher principles in the far-distant future. It is not yet in man's power while on the earth to work so far upon himself as to bring all these higher spiritual parts to full development.

If we consider the sevenfold man in this way we shall, however, not fully comprehend the man we see before us to-day. It is indeed true that if we survey man as a whole we may speak of these seven principles, but if we wish to understand the present man we must be more exact. You will remember that the physical body was developed on Saturn, the etheric body on the Sun, the astral body on the Moon, and that the Ego is to be developed on the Earth. It has already developed to a certain high degree.

We must now observe this earthly evolution of man somewhat more closely. The greater portion of humanity will only have gained the power to work quite consciously in the Spirit-Self, in the transformed astral body, at the close of the earth evolution. On the other hand, during our earthly evolution man had to pass through a kind of preparation which made it possible for him to work half-consciously and half-unconsciously, as it were, on his three lower principles.

This half-conscious and half unconscious work began in the Lemurian epoch, to which we have already referred. At that time the “I” began to work in a very dim consciousness, and at first, in fact, on the astral body. If therefore, you follow the earth development from the Lemurian epoch into the first portion of the Atlantean, you will find the “I” worked at first in a very dim consciousness, half unconsciously only on his astral body. That which then appeared on the earth as the product of the transformation of the astral body, we call sentient-soul. Then during the Atlantean epoch, when the air was filled with dense volumes of water-vapour, the “I” worked in dim consciousness on the etheric body and produced what we call intellectual-soul or mind-soul; and from the time when, from the country in the neighbourhood of the present Ireland, the great impulse came which drove the peoples from the West towards the East and led beyond the great Atlantean flood to our new culture, from the beginning of the last third of the Atlantean epoch, the “I” worked unconsciously on the physical body. It worked into what one calls the consciousness-soul, that which gave man the foundation to work out of the group-soul nature a more or less self-conscious “I” which first received the great impulse towards complete individuality with the appearance of Christ Jesus. Then only did we really become capable of what one may call working more or less consciously on the astral body. Really only since the advent of the Christ impulse on earth have we begun to work consciously on our astral body. So that if we speak of man to-day we have to say that he has developed physical body, etheric body, astral body, then sentient-soul (the astral body which was formerly transformed in dim consciousness); the intellectual-soul (the etheric body which was dimly trans-formed in the Atlantean epoch); and the consciousness-soul (the physical body which was dimly transformed in the later portion of the Atlantean epoch), so that he gradually matured to where he could develop Spirit-Self (Manas) as far as it can be observed in man to-day.

All men now possess the rudiments of the Spirit-Self, but one has more, another less. Many will still have to go through many incarnations before they have developed the Spirit-Self far enough to become aware of what they are working upon within their human nature. But when the earth has reached its goal, when the seventh trumpet begins to sound, the following will he observed: that which exists of the physical body will be dissolved like salt in warm water. The human Spirit-Self will be developed to a high degree, so that man will repeat again and again the words of Paul, “Not I, but Christ in me does everything.” This will enable him to dissolve the physical nature and make the ennobled etheric into a being which can live in the astralized earth. Thus man, a new being, will live over into this spiritualized earth.

We might say that the important stage of passing over into the earth which has become spiritualized, is wonderfully expressed in the Bible where it says that everything which man now accomplishes within himself in the physical body during the earth period is like a sowing whose fruit will appear when the earth has become spiritual. “And that which thou sowest is not the body that shall be, but bare grain, it may chance of wheat or of some other grain. But God giveth it a body as it hath pleased him, and to every seed his own body” (1 Cor. xv. 37), That is, the body which is the expression of the soul of the individuality. “There are also celestial bodies and bodies terrestrial, but the glory of the celestial body is one, and the glory of the terrestrial body is another.” The earthly bodies will be dissolved, the celestial will appear as the luminous expression of what the soul is. “It is sown corruptible and will rise incorruptible.” The incorruptible body will then be resurrected. “It is sown a natural body; it is raised a spiritual body.” Paul calls the etheric or life-body, spiritual body, after the physical has dissolved and the etheric passes into the astral earth. Paul here sees beforehand the incorruptible spiritual body, as he calls it.

And now let us consider what it is that man will embody as the expression of his capacity for receiving the Christ. It is the same that hovered before Paul in spirit, and that he calls “the last Adam,” while he calls the first man who entered into existence in a physically visible body “the first Adam.”. At the end of the Lemurian epoch we already find various animals below, but man is not yet visible to external eyes; he is still etheric. He condenses, and absorbs mineral constituents and appears in his first form; the physical man gradually appears, just as water condenses into ice, Physical evolution then proceeds so far that what is earthly can dissolve and eventually disappears. Hence the man who has the etheric body appears as the last Adam. The first Adam has the capacity of seeing the earth in the physical body through the physical senses; the last Adam, who assumes a spiritual body, is an expression of the inner capacity for receiving the Christ. Hence Christ is called by Paul the last Adam. This comprises the whole of human evolution; in spirit we see what man will become in the future, whereas before we saw how he descended to the earth.

Now to understand the following we must look a little more deeply into the mysteries of becoming man. If you could observe man before his body became physical, that is to say, when he was still invisible to physical eyes, when he first descended from the etheric, so to speak, by becoming first an airy, watery structure, then a cartilaginous structure—if you could follow him thus you would see that our earth was also quite different. In the time before the descent of man there was really no mineral kingdom. The earth only possessed the heritage of the Moon. The lowest kingdom was the vegetable kingdom, and the earth was much softer. The distribution of the watery and gaseous substances was quite different. If you had looked at the earth before man had descended from the surrounding atmosphere to the solid ground it would not have appeared to you as the abstract product described in modern geology, etc.; one might say that our earth as a whole was at that time more like an organism. It was permeated with all kinds of ordered currents, and was more like a living being than it is now. And man, who existed in that ancient time more as a spiritual etheric being, was not born as he is to-day, but he was, so to say, brought forth out of mother earth herself. It was mother earth herself that produced man, that still spiritually

etheric being. Before man separated front the whole earth, he was a being who was really bound up with the whole earth. imagine a body which is soft, and in it hardened parts appear; this will give you a picture of how men were at that time born from mother earth. They were connected with the earth by all kinds of currents, and remained connected with it. Hence man had an entirely different life; for example, the circulation of the blood, which is now confined within the limits of its skin, extended everywhere into the surrounding earth—it existed in the form of natural forces. If we wished to draw a picture of what it was like at that time we should have to say: there arose within the earth—not perceptible to physical eyes, but to spiritual vision—a part which was raised and could be distinguished from the rest of the environment; but the forces in it were connected by innumerable threads with the rest of the whole earth. That was the beginning of a physical human being. There was a time when the human beings were connected in this way by threads with the rest of the earth.

As we have said, we are now touching upon an important and deep mystery, the last traces of which may be seen in the fact that when man is born at the present time, the connection with the maternal organism made by the umbilical cord is severed. This connection with the organism of the mother is the last remains of the connection man had with mother earth. And just as to-day man is a son of man, born from man, he was once a son of earth, born from the earth, when the earth was still a living being. He became independent through the umbilical cord—by which he was connected with the whole earth—being severed, so to speak; he thereby became a being born from his like. We must clearly understand that the paths of the blood now existing in man are nothing more than continuations of currents which in the ancient condition of the earth permeated the whole earth, it is the same with the nerves. All the nerves extended into mother earth. These are now sundered, as it were, from that which streamed through the whole earth as nerves. And the other parts of the human being in the same way. Man is born out of mother earth. That which is now enclosed within the skin has been drawn into him from the whole earth. The being of man is taken from the earth, the forces of the whole earth are in him. Before he became a son of man, he was a son of earth. The name Adam really means son of earth. All these ancient names point to important secrets. But when we are aware of this we shall understand that before the visible man appeared on the earth, the latter already contained within it all the forces of this visible man. Before man became a human being the earth was the bearer of all the human forces. Thus the earth is the mother of the human race. Just as little as you can imagine that man could ever grow out of the present stony earth, just as little could he spring forth from the earth, unless it were a living being. What we have just briefly indicated took place in the Lemurian epoch.

This earth was extremely important to man, for in its original form it contained all that man later possessed within him. In one part the heart was prepared, in another the brain; in our earth every nerve fibre was prepared. And just as our inner being was prepared in the earth, in the same way, in that which we shall have developed as our new body when the earth has reached its goal, do we carry within us the form which the future planet, the future embodiment of our earth must assume. To-day man works upon his soul; in this way he makes his body more and more like the soul, and when the earth has arrived at the end of its mission his body will have become an outward image of the soul which has taken Christ into itself. Such a man will survive and implant in the next embodiment of our earth the forces he has thus developed. Jupiter will have an appearance such as men are able to bring about by constructing it out of their own bodies. This Jupiter will, to begin with, receive its form from that which man has made for himself. Imagine that all the bodies you have fashioned are united in a single cosmic globe; that will be Jupiter. In your soul you have the germs of the future form of Jupiter, and of the forces it will contain. And out of Jupiter will be born the Jupiter beings. Thus man is now preparing for the birth of the Jupiter bodies.

What, therefore, must man do in order to give a worthy form to the future embodiment of our earth? He must take care that the work he can now do consciously is done in the Christine way, so that the etheric body which will be an image of this work will enter worthily into the spiritualized earth. All the parts of this body will be just as man has made them. He will bring into this spiritual earth what he has made of his physical body, and this will be the foundation for his future evolution. Just as your present soul develops in your present body, which you have inherited from the Moon, the future soul will develop in that which you yourselves make out of your own body. Hence the body is described as that which envelops the soul, which clothes the “I,” which is inhabited by the “I,” as the temple of the selfhood within, the temple of the Divinity dwelling in man, the temple of God. When, therefore, you form this body, you are building a future temple, that is to say, the new incarnation of the earth. You build up Jupiter in the right way by shaping the human body in the right way.

What, therefore, must appear when the earth has reached its goal? A temple of the soul harmonious in all its measurements. Hence the Initiate is commissioned to examine this temple which man will then have built. When this temple of God is measured it will be made manifest whether the soul has done what is right. “And there was given use a reed like unto a rod, and the angel said: Rise, and measure the temple of God, and the altar, and them that worship therein. But leave out the outer court” (Rev. xi. 1). This means, all that was there as a preparation must be thrown out of the temple. Man had first to have physical body and etheric body before he could work on them. These bodies are the outer court, and must fall away, they must be thrown out. That alone which man has made does he keep. That is the temple in which are to live the new beings in the Jupiter period.

We shall live, then, in an earth which has become spiritual. We see how the pattern of this Jupiter period is already being prepared. We see foreshadowed how men bring with them the fruits of their earth existence. And now we must clearly under-stand that all that was there before reappears in this spiritual condition on the earth, in a higher state of evolution. Most prominent are the bearers of the spiritual currents upon which the earth is founded, and from which it has proceeded. The bearers of these currents appear in living form. If we follow Christian tradition we shall see in Elias and Moses the personal representatives of what we found in yesterday's lecture in the two pillars. In Christian esotericism Elias and Moses are looked upon as those who give the teachings of the two pillars. Elias was the one who brought to man the knowledge and message of the one pillar, the pillar of strength, Moses the one who brought the message of the pillar of wisdom. Moses means wisdom or truth, and Elias means the directing force, that which gives the impulse—it is difficult to express the words in ordinary language. Thus we see these two appear in the spiritualized earth und, indeed, at the stage of evolution they will then have reached. In the Transfiguration of Christian tradition Christ appeared between Moses and Elias, and this entire procedure appears again at the end of the earth evolution in such a way that the sun, the spiritual sun of love, the manifestation of the earth mission of love appears supported by Sun-Mars, and Moon—Mercury, by Elias and Moses. Just as yesterday we saw the two pillars which at first appear before the Initiate as the symbols of strength and wisdom, and above the sun of love, so we may now picture the evolution of the earth a stage further, and the one pillar will appear in its living nature, in its personal form, as Elias, and the other as Moses, and what is above, as the veritable Christ-principle.

If we now turn our attention away from the earth itself and what is upon it, and consider it in connection with the whole space of heaven, we shall find we have arrived at a very important matter at the time of which we are now speaking. Earth and Sun comprised one body. The earth has developed out of the sun, and the moon has split off. We have said that this had to take place to obtain the right speed of evolution. But now, when man has passed through these stages of development, after he has spiritualized himself, he is ready to unite again with the forces upon the sun, he can proceed at the same tempo as the sun. An important cosmic event now takes place; the earth reunites with the sun. While that of which we have spoken is taking place, the earth unites with the sun. We said that the sun-spirits descended to the earth at the event of Golgotha, that this Christ-principle will be the means of bringing evolution to the point we have described. The earth will then be ready to unite with the sun; and that which was necessary in order that evolution should not proceed too quickly, namely, the moon, will be over-come, for man will no longer need it. The forces of the moon will be overcome. At this stage man can unite with the sun; he will live in the spiritualized earth and at the same time be united with the force of the sun; and he will be the conqueror of the moon. This will be seen on examination to be represented by the symbolical figures of the fifth seal; the woman who bears the sun within her and has the moon under her feet. [The fifth seal in Dr. Steiner's Seals and Symbols].

Thus we have arrived at the moment when man is spiritualized, when he reunites with the forces of the sun, when earth and sun form one body and the moon forces are overcome. Now, we must remember that only the most advanced beings, who have been impregnated by the principle of Christ, have passed through this development. They have reached thus far; but those who have hardened in matter have fallen away and formed, so to speak, a kind of secondary planet of hardened, flesh-like matter. Now remember what man looked like to astral vision before he descended to the earth as a physical being. We pointed out that he appeared in the four types of his group-soul, in the form of the Lion, the Eagle, the Bull and the Man. These four types of the group-soul meet us, so to speak, before man descends into the physical, before he is individualized. These four typical forms which man had before he entered into the physical body are invisible in the present physical human being. They arc in the soul-force, pressed, as it were, into the human form like india-rubber. It is, in fact, the case that when man loses control over himself, when his soul becomes silent either by going to sleep, or otherwise falling into a more or less unconscious condition, then one still sees to-day how the corresponding animal type comes out. But, on the whole, man has overcome this animal type by having descended to the physical plane. When did he receive the power to overcome in the astral world the animal type?

Now you will remember that we spoke of the seven ages of the Atlantean evolution. These seven ages comprise the first four and the last three. In the first four man was completely group-soul. Then in the fifth age the first impulse to the “I-soul” originated. Therefore we have four stages of development in Atlantis during which man first progresses as group-soul, and each of the first four Atlantean races corresponds to one of the typical animal forms—lion, eagle, bull and man. This passes over into the human stage in the fifth age. These typical forms are then lost. Now imagine that in the present epoch man permeates himself with the Christ-principle and thereby conquers his animal nature more and more; but if he does not permeate himself with the Christ-principle, he does not over-come the animal nature. The four typical heads, lion, eagle, bull and man, remain, so to speak, as something which assumes its form again as soon as it has the opportunity, and in addition come three others, those of the last three races of the Atlantean epoch, when man had already begun to be man. These three also remain if man does not work in his soul so that this animal nature disappears. How then will a man appear on the spiritualized earth who during our epoch has not taken into himself the Christ-principle? He will appear in materiality; he will reappear in the shapes from which he has come. He has had these animal forms and has passed through three others as well. He has left unused that which could have overcome the animal nature. The animal nature springs forth again, and, indeed, in seven forms. As once in Atlantis there emerged the four heads, the animal man, so out of the transformed earth, the astralized earth, seven such typical heads will again emerge, and the drama that took place at that time will again be enacted. The germ of the spiritual man was there, but he could not yet develop an individual form; he developed the four animal heads. The embryo human being of that epoch is also represented by the woman who brings forth man. The man of the future is also represented by the woman who gives birth to the spiritual man. But that which has remained in the flesh is represented on the secondary earth by the animal with seven heads, just as there were four heads in the period before man had the possibility of overcoming the animal nature, so those who have remained in the animal nature will appear as one entity, as the beast with the seven heads. Thus in the future, after the earth has united with the sun, while the spiritualized earth is above, there actually appears below, all that has not taken into itself the spiritual principle. The animal heads reappear which were there formerly, except that now they are out of their time. They are now the “adversary;” previously they were in the right period, the period of preparation. Thus we see that as at that time there arose from the physical, there now arises from the astral sea—the sun is also astralized—the monster with the seven heads, the seven-headed beast. All that was deposited in man by the etheric body is called in the mystery language—which the Apocalyptist also uses—a head, because when seen clairvoyantly it produces a typical form of head, e.g. a lion's head.

The etheric forces have to work upon it. If we follow the Atlantean evolution we find that the etheric body was still outside the head. That disposition in man due to the etheric is called in the language of the Apocalyptic mysteries “head.” This, therefore, refers to what is seen by clairvoyant vision chiefly as a head. But that which is brought about physically in man through some part of the etheric body is called a “horn.” Thus in the language of the mysteries a horn is a very mysterious thing. For example, that which has been brought about physically in man through his having passed through that race of the Atlantean epoch in which the lion was the typical group-soul, is called a horn. Thus the physical part which comes from some member of the etheric body is called a horn. A horn is the organ which is the external physical expression for something etheric. I will now speak to you in a concrete manner. All the physical organs of man are really densified etheric organs, they have proceeded from the condensed etheric body. Let us consider the human heart; to-day it is a physical organ, but it has condensed from an etheric organ. This present human heart received its rudiments when man went through the group-soul nature designated as the lion. Thus the heart is the horn of the lion head, for when the etheric body had progressed so far that man appeared with the group-soul symbolized by the lion's head, the rudimentary foundations were formed for that which later developed into the human heart. From this germ of the lion-man originated the present human physical heart. While, therefore, we trace back the origin of the etheric body to the changing of one head into another, to the addition of one head to another, we understand the human physical body as the addition of one horn to another. The human etheric body actually consists of “heads,” the human physical body of “horns.” That is the language of the mysteries. All the organs of man have developed out of the etheric body, they are, therefore, nothing but horns.

We have now to reflect upon all that we have heard; for this is something of which even the Apocalyptist says: “Here is wisdom.” We shall only understand this wisdom, which the writer of the Apocalypse has put into the appearance of the seven-headed beast with ten horns, if we carefully ponder over what “horn” really is in relation to “head” in the language of the mysteries. We shall see that the beings who have kept these seven heads, because they have remained behind in evolution, have, in fact, acquired in the abyss a physical body which consists of ten hardened members of the physical body.