The Rudolf Steiner Archive

[ 1 ] From the foregoing considerations it may be seen that the being of man is composed of four members: physical body, life body, astral body, and is composed of four members: physical body, life body, astral body, and the vehicle of the ego. The ego is active within the three other members and transforms them. Out of this transformation, at a lower level, are developed sentient soul, intellectual soul, and consciousness soul. At a higher stage of human existence, spirit self, life spirit, and spirit man are formed. These members of the human being stand in the most manifold relationships to the whole cosmos and their evolution is bound up with cosmic evolution. By considering this cosmic evolution, an insight may be gained into the deeper mysteries of man's being.

[ 2 ] It is evident that human life is related in the most diverse ways to its environment, to the dwelling place in which it evolves. By means of existing facts even external science has been forced to the opinion that the earth itself, this dwelling place of man in the most comprehensive sense, has undergone an evolution. It points to the conditions of earth existence in which the human being, in his present form, did not yet exist upon our planet. It shows how mankind has slowly and gradually evolved from simple states of civilization to the present conditions. Thus, science also has come to the opinion that a relationship exists between the evolution of man and that of his heavenly body, the earth.

[ 3 ] Spiritual science¹ traces this relationship by means of knowledge that gathers its facts from perception sharpened by spiritual organs. It traces back the process of human development, and it becomes clear to it that the real inner spiritual being of man has passed through a series of lives upon this earth. Spiritual science thus reaches a point of time, lying far back in the remote past, when for the first time this inner being of man enters an external life in the present sense of the word. It was in this first earthly incarnation that the ego began to be active within the three bodies, astral body, life body, and physical body, and it then carried with it the fruits of this activity into the succeeding life.

[ 4 ] If one goes back in one's consideration to this point of time, in the manner indicated, one then becomes aware that the ego meets with an earth condition in which the three bodies, physical body, life body, and astral body, are already developed and have already a certain connection. The ego unites for the first time with the being composed of these three bodies. From now on, it takes part in the further evolution of the three bodies. Heretofore, these bodies developed without this human ego up to the stage at which the ego came in touch with them.

[ 5 ] Spiritual science must go still further back in its research, if it wishes to answer the following questions: How did the three bodies reach the stage of evolution at which they were able to receive an ego into themselves, and how did this ego itself come into existence and acquire the capacity to be active within these bodies?

[ 6 ] An answer to these questions is only possible if one traces out the development of the earth planet itself, in the sense of spiritual science. By means of such research one arrives at the beginning of this earth planet. The mode of observation that relies merely upon the facts of the physical senses cannot come to conclusions that have anything to do with this beginning of the earth. A certain point of view, which makes use of such final conclusions, decides that all earthly substance has been formed out of a primeval mist. It cannot be the task of this work to enter into these ideas because for spiritual research it is a question of not merely considering the material processes of the earth's evolution, but chiefly of taking into account the spiritual causes lying behind matter. If we have before us a man who raises his hand, this raising of the hand can suggest two different ways of considering the act. We may investigate the mechanism of the arm and the rest of the organism and describe the process as it takes place purely in the realm of the physical. On the other hand, we may turn our spiritual attention to what is taking place in the human soul, to what constitutes the inner impulse of raising the hand. In a similar way the researcher, schooled by means of spiritual perception, sees spiritual processes behind all processes of the physical sense-world. For him, all transformations in the substances of the earth planet are manifestations of spiritual forces lying behind these substances. If, however, this spiritual observation of the life of the earth goes further and further back, it comes to a point in evolution where all matter has its primal beginnings. Matter evolves out of the spiritual. Prior to this, only the spiritual exists. By means of this spiritual insight, the spiritual is perceived, and on further investigation it can be seen how this spiritual element in part condenses, so to speak, into matter. Here we have before us, on a higher level, a process that may be likened to what would take place if we were observing a container of water in which lumps of ice were gradually forming by means of ingeniously controlled refrigeration. Just as we see here ice condensing from what was formerly water, so also, through spiritual observation, we are able to trace out the manner in which material things, processes, and beings are condensed from an element that was formerly spiritual.—In this way the physical earth planet has evolved out of a spiritual cosmic being, and everything material connected with this earth planet has condensed out of what was spiritually bound up with it previously. We must not imagine, however, that at any time all that exists of a spiritual nature is transformed into matter, but in matter we have before us transformed parts only of the primeval spiritual substance. Moreover, also during the period of evolution of matter, the spiritual remains the directing and guiding principle. [ 7 ] It is obvious that the mode of thought that restricts itself to the processes of the physical sense-world, and to what the intellect is able to infer from them, is incapable of giving information concerning the spiritual element in question. Let us imagine a being having only the senses that can perceive ice, not, however, the finer condition of water, out of which ice is formed by means of refrigeration. For such a being, water would be non-existent, and only when parts of this water had been transformed into ice would the water be at all perceptible to it. Thus the spiritual part lying behind the earth processes remains concealed to anyone who admits only what exists for the physical senses. If, from the physical facts he observes now in the present, he forms a correct conclusion concerning earlier conditions of the earth planet, he merely arrives at that point in evolution where a part of the preceding spiritual element condensed into matter. This method of observation perceives just as little of the preceding spiritual element as it does of the spiritual element that holds sway, also at the present time, invisibly behind the world of matter.

[ 8 ] Only in the last chapters of this work shall we be able to speak of the paths upon which man must travel to acquire the capacity for looking back, with spiritual perception, at those earlier conditions of the earth under discussion here. Here we only wish to indicate that for spiritual research the facts even of the remote past have not disappeared. When a being reaches corporeal existence, the substance of his body disappears with his physical death. The spiritual forces that have expelled these corporeal elements from themselves do not “disappear” in the same way. They leave their impressions, their exact counterparts, behind in the spiritual foundations of the world, and he who, penetrating the visible world, is able to lift his perception into the invisible, is finally able to have before him something that might be compared with a mighty spiritual panorama, in which all past world-processes are recorded. These imperishable impressions of all that is spiritual may be called the “Akashic Record,” thus designating as the Akashic essence the spiritually permanent element in universal occurrences, in contradistinction to the transient forms of these occurrences. It must be repeated, once more, that research in the supersensible realms of existence can only be carried on with the help of spiritual perception, that is, in the realm with which we are now dealing, only by reading the above-mentioned “Akashic Record.” Yet what has already been said in earlier parts of this work in a similar connection applies here also. Supersensible facts can be investigated only by means of supersensible perception; if, however, they have been investigated and are communicated through the science of the supersensible, they may then be comprehended by ordinary thinking, provided this thinking is really unprejudiced. In the following pages, information concerning the evolution of the earth will be imparted from the standpoint of supersensible cognition. The transformations of our planet will be traced down to the condition of life in which we find it today. If a person observes what he has actually before him in pure sense-perception, and then grasps what supersensible cognition has to say in regard to the way in which what exists at the present time has been evolving since time immemorial, he is then able to say, if he really thinks impartially: in the first place, the information imparted by this form of cognition is thoroughly logical; in the second place, I can understand that things have become what they now are, if I admit the truth of what has been communicated through supersensible research. Naturally, when we speak of logic in this connection, we do not infer thereby that it is impossible for errors in logic to be contained in some presentation of supersensible research. We shall here speak of logic only as that word is used in the ordinary life of the physical world. Just as logical presentation is demanded in the physical world, even though the individual person presenting a range of facts may fall into logical error, so it is also the case in supersensible research. It may even happen that a researcher who has the power of perception in supersensible realms may fall into error in his logical presentation, and that someone who has no supersensible perception, but who has the capacity for sound thinking, may correct him. Essentially, however, there can be no objection to the logic employed in supersensible research. Moreover, it should be quite unnecessary to emphasize the fact that nothing can be charged against the facts themselves on purely logical grounds. Just as in the realm of the physical world it is never possible to prove logically the existence of a whale except by seeing one, so also the supersensible facts can be known only by means of spiritual perception.—It cannot, however, be sufficiently emphasized that it is necessary for the observer of supersensible realms first to acquire a view by means of the above-mentioned logic, before he tries to approach the spiritual world through his own perception. He must also recognize how comprehensible the manifest world of the senses appears when it is assumed that the communications of spiritual science are correct. All experience in the supersensible world remains an insecure, even dangerous, groping, if the above-mentioned preparatory path is ignored. Therefore in this work the supersensible facts of earth evolution are first communicated, before the path to supersensible knowledge itself is dealt with.—We must also consider the fact that anyone who finds his way purely through thinking into what supersensible cognition has to impart is not at all in the same position as someone who listens to the description of a physical process that he himself is unable to observe, since pure thinking is itself a supersensible activity. Thinking, as a sensory activity, cannot of itself lead to supersensible occurrences. If, however, this thinking be applied to the supersensible occurrences described by supersensible perception, it then grows through itself into the spiritual world. In fact, one of the best ways of acquiring one's own perception in the supersensible realm is to grow into the higher world by thinking about the communications of supersensible cognition, for, entrance into the higher realms in this way is accompanied by the greatest clarity of perception. For this reason a certain school of spiritual-scientific investigation considers this thinking the most excellent first stage of all spiritual-scientific training.—It should be quite comprehensible that in this book the way in which the supersensible finds its verification in the outer world is not described in all the details of earth evolution as it is perceived in spirit. That is not what was meant when it was said that the hidden is everywhere demonstrable by its visible effects. The idea is, rather, that whatever is encountered can become entirely clear and comprehensible to man, if the manifest processes are placed into the light afforded by spiritual science. Only in a few characteristic instances will reference be made in the following pages to a verification of the concealed by means of the manifest, in order to show how it can be done at any point in the course of practical life.

[ 9 ] If we trace back the evolution of the Earth by means of the spiritual-scientific method of research mentioned above, we come to a spiritual state of our planet. If we continue still further back on our path of research, we find that this spiritual element previously existed in a sort of physical embodiment. Thus we come upon a past physical planetary state that later became spiritualized and then, later still, through repeated materialization, became transformed into our Earth. Our Earth appears, therefore, as a reincarnation of an ancient planet. But spiritual science is able to go still further back and it then discovers the whole process repeated twice more. This Earth of ours passed through three preceding planetary stages, and in between these stages there lie intermediate stages of spiritualization. The physical element appears ever more subtle, the further back we trace the Earth's incarnations.

[ 10 ] One may ask: How can a sound power of thought accept the existence of world stages lying so far back in the past, such as these that are spoken of here? This is a natural objection to the descriptions that are to follow. Our reply is that for anyone who with understanding is able to see the present hidden spiritual element in what is revealed to the senses, an insight into the earlier evolutionary states, however remote, presents no impossibility. Only for someone who does not acknowledge this hidden spiritual element finds that, in his perception of the present stage, the earlier ones are also contained, just as in his perception of a man of fifty the one-year-old child is still contained. But, you may say, in the latter case you have before you, besides the man of fifty, one-year-old children and all the possible intermediate stages. That is true, but it is also true for the evolution of the spirit as it is meant here. Whoever has come to an objective understanding in this field sees also that in a comprehensive survey of the present, which includes the spiritual, the past evolutionary stages have really survived, alongside the perfected stages of present-day evolution, just as alongside a man of fifty, one-year-old children are present. Within the earthly events of the present, the primeval happenings of the past may be seen if we are but able to distinguish between these different successive stages of evolution.

[ 11 ] In the form in which he is evolving at present man appears for the first time during the fourth of the planetary incarnations characterized above, the actual Earth itself. The essential nature of this form shows the human being to be composed of the four members: physical body, life body, astral body, and ego. Yet this form would not have been able to appear had it not been prepared through the preceding processes of evolution. This preparation took place because within the previous planetary incarnation there were beings evolving who already possessed three of the present four human members—the physical body, life body, and astral body. These beings, who in a certain sense may be called our human ancestors, did not yet possess an ego, but they developed these three other members and their inter-relationships to the degree that made them mature enough later on to receive the ego. Thus the human ancestor, in the previous planetary incarnation, reached a certain stage of maturity in his three members. This state passed over into a spiritual one and out of it a new physical planetary state developed, that of the Earth. Within this Earth, the matured human ancestors were present, as it were, in a germinal state. Because the entire planet had passed over into a spiritualized condition and had reappeared in a new form, it offered to the embryonic human entities contained within it, with their physical, life, and astral bodies, the opportunity not only of developing again to their previous level, but also the further possibility, after having attained this point, of reaching out beyond it through the reception of the ego. The Earth evolution, therefore, falls into two parts. In the first period, the Earth itself appears as a reincarnation of the previous planetary stage. This recapitulatory stage, however, stands at a higher level than that of the previous incarnation because of the intervening stage of spiritualization. The Earth now contains within itself the germinal nuclei of the human ancestors from the previous planet. These at first develop to their previous level; then, when they have attained this point, the first period is concluded, but because of its own higher stage of evolution, the Earth can now develop the nuclei still further, namely, by making them fit to receive the ego. The unfoldment of the ego within the physical, life, and astral bodies is characteristic of the second period of Earth evolution.^c5

[ 12 ] In this way, by means of the evolution of the Earth, man is brought a stage higher. This was also the case in the previous planetary incarnations, for even in the first of these incarnations some element of the human being was present. Therefore, light is shed upon the human being of the present if his evolution is traced back to the distant past of the very first of the planetary incarnations mentioned.—In supersensible research, the first of these planetary incarnations may be named Saturn, the second may be designated Sun, the third, Moon, and the fourth, Earth. It must be clearly understood, however, that these designations must not, at the outset, be associated with the same names that are used for the members of our present solar system. Saturn, Sun, and Moon are to be names for bygone evolutionary forms through which the Earth has passed.² The relationship that these worlds of the ancient past hold to the heavenly bodies constituting the present solar system will appear in the course of the subsequent descriptions. It will then become clear why these names have been chosen.

[ 13 ] The conditions of the four planetary incarnations mentioned can be described only in outline, because the processes and the beings and their destinies upon Saturn, Sun, and Moon are truly as manifold as upon the Earth itself. Therefore in our descriptions of these states only single characteristic points will be brought out that illustrate how the Earth's states have developed out of earlier ones. We must also consider the fact that the further back we go, the more do these states become dissimilar to those of the present. Yet in characterizing them, they can only be described by employing mental representations borrowed from present earthly relationships. When, for instance, we speak of light, heat, or other phenomena, in connection with these earlier states, we should not overlook the fact that we do not mean exactly what is meant by these words, light and heat, at the present time, and yet this terminology is correct, because for the observer of supersensible realms something appears in these earlier stages of evolution out of which the light and heat of the present have evolved. Those who follow the descriptions given here will indeed be well able to gather—from the connection in which these things are placed—what mental pictures are to be made in order to have characteristic images and symbols for things that have occurred in the distant, primeval past.

[ 14 ] To be sure, these difficulties become especially significant for the planetary conditions that preceded the Moon incarnation, for, during this latter period, conditions prevailed that still show a certain similarity to earthly conditions. He who attempts to describe these conditions has in this similarity to the present a certain starting point for expressing in clear mental pictures the supersensibly acquired perceptions. It is a different matter when the evolution of Saturn and Sun are to be described. What presents itself there to clairvoyant observation is very different from the objects and beings belonging at present to the sphere of human life, and this dissimilarity makes it difficult to the highest degree to bring the ancient matters in question within the scope of supersensible consciousness. Since, however, the present being of man cannot be understood unless we go back as far as the Saturn state, the description must nevertheless be given. Surely such a description will not be misunderstood by the one who holds the existence of such difficulties in mind and who remembers that much of what is said must of necessity be considered more in the light of an allusion and a reference to the corresponding facts than as an exact description of them.

[ 15 ] A contradiction might be found between what is given here and in the following pages, and what is said on page 109 concerning the continuation of the past into the present. One might imagine that nowhere does there exist, alongside the present Earth state, a previous Saturn, Sun, and Moon state, or even a human form such as is described in this exposition as having existed in these earlier stages. It is true that Saturn human beings, Sun and Moon human beings do not move about side by side with Earth humanity in the same way as three-year-old children move about alongside fifty-year-old men and women, but within the earthly human being the previous states of humanity are supersensibly perceptible. In order to know this we must have acquired the power of discrimination and extend it to include the full scope of the conditions of life. The three-year-old child exists alongside the fifty-year-old man; similarly, the corpse, the sleeping, and the dreaming human being exist alongside the living, waking Earth man. Although these various forms of existence of the being of man—as they are at present—do not directly correspond to the various stages of evolution, nevertheless a genuine perception sees in such forms of manifestation these various evolutionary stages.

[ 16 ] Of the present four members of the being of man, the physical body is the oldest. It is also the member that, in its own way, has attained the greatest perfection. Supersensible research shows that this human member was already in existence during the Saturn evolution. It will be seen in the course of this description that the form, however, which this physical body possessed upon Saturn was something quite different from the present human physical body. This earthly human physical body can only maintain its existence by reason of its connection with the life body, astral body, and ego, described in the preceding parts of this book. Such a connection did not yet exist upon Saturn. At that time the physical body passed through its first stage of evolution without having a human life body, astral body, or ego inserted into it. During the Saturn evolution it gradually matured so as to be able to receive a life body. To this end, Saturn had first to pass over into a spiritual state and then reincarnate as the Sun. During the Sun incarnation, what had become the physical body on Saturn unfolded again, as though from a germ of a past evolution, and only then could it draw into itself an etheric body. Through this insertion of an etheric body, the physical body changed its character. It was raised to a second degree of perfection. A similar thing occurred during the Moon evolution. The human ancestor, having evolved from the Sun to the Moon, received into himself the astral body, and thus the physical body became changed a third time; that is, it was raised to the third degree of its perfection. Moreover, the life body was likewise changed, and it stood now in the second stage of its perfection. Upon the Earth the ego was added to the human ancestor consisting of physical body, life body, and astral body. The physical body thereby reached its fourth degree of perfection, the life body its third, the astral body its second; the ego stands only in its first stage of existence.

[ 17 ] If we give ourselves up to an unprejudiced examination of the human being, there will be no difficulty in correctly picturing these various degrees of perfection of the individual members. We need only in this connection compare the physical body with the astral. Certainly it is true that the astral body, as a soul member, stands at a higher stage of evolution than the physical body, and when, in the future, the astral body will have perfected itself, it will have a much greater significance for the entire being of man than the present physical body. Still in its own way the physical body has reached a certain climax of evolution. In this connection one need but think of the structure of the heart, organized in accordance with the greatest wisdom, the marvellous structure of the brain and other organs, even that of an individual portion of a bone, for example, that of the upper part of the thigh bone, the great trochanter. There is within the end of this bone a net-like or trestle-like structure of delicate bony fibers, formed in harmony with the laws of mechanics. The whole is fitted together in such a manner that, with the least amount of material, the most advantageous effect on the articular surfaces is attained, for example, the most suitable distribution of friction and as a result a proper kind of mobility. Thus in the various parts of the human body structures are to be found full of wisdom, and if we consider further the harmonious co-operation between the parts and the whole, we shall certainly find that it is correct to speak of the particular perfection of this member of the human being. In this connection, the fact that in certain parts of the physical body seemingly inadequate phenomena may appear, or that disturbances may arise either in the structure or in the functions, is of no importance. We shall even be able to discover that these disturbances are, in a certain sense, only the necessary shadow side of the wisdom-filled light that is shed over the entire physical organism. Now compare with this the astral body as the bearer of joy and sorrow, of desire and passion. Oh, what insecurity reigns in this body in respect of joy and sorrow, what desires and passions are enacted within it, often meaningless and running counter to higher human purposes! The astral body is only in process of acquiring the harmony and inner completeness that we already find in the physical body. In like manner it is possible to show that the ether body, in its way, appears more perfect than the astral body, but less perfect than the physical body, and an adequate consideration will prove that the essential kernel of the human being, the ego, stands at present only at the beginning of its evolutions. For how much has this ego already accomplished of its task of transforming the other members of man's being in such a manner that they be a manifestation of its own nature? What results from external observation in this direction is made more acute for those who understand spiritual science by means of something else. One may quote the fact that the physical body can be overtaken by sickness. Spiritual science is in the position to show that a great part of all sicknesses originates from the fact that the perversity and mistakes of the astral body are transmitted to the etheric body, and in a roundabout way through the latter destroy the complete harmony of the physical body. The deeper connection which can only be touched upon here, and the actual cause of many disease processes elude the scientific mode of observation that confines itself only to physical sensory facts. In most cases it happens that the damaging of the astral body does not produce pathological tendencies of the physical body in the same life in which the damage has occurred, but only in a subsequent one. Therefore, the laws that apply here have a meaning only for those who are able to acknowledge the repetition of human life on earth, but even if there is no desire to gain such deeper knowledge, yet the ordinary view of life shows that the human being indulges himself altogether too much in enjoyments and desires that undermine the harmony of the physical body. Pleasure, desire, passion do not reside in the physical, but in the astral body, and this is in many respects still so imperfect that it can destroy the perfection of the physical body.—We wish to call attention to the fact that no attempt is made here to prove by such arguments the statements of spiritual science concerning the evolution of the four members of man's being. The proofs are taken from spiritual research, and this shows that the physical body has passed through a fourfold metamorphosis on to higher degrees of perfection, and that the other human members, as already described, have undergone fewer transformations. We only wished to point out that these communications of spiritual research relate to facts the effects of which show also in the outwardly observable degrees of perfection of the physical, life, and astral bodies.

[ 18 ] If we wish to form an approximately accurate pictorial idea of the conditions during the Saturn evolution, we must take into consideration the fact that during that period essentially nothing existed of the things and creatures that belong at present to the earth, and are counted among the mineral, plant, and animal kingdoms. The beings of these three kingdoms only came into existence in later periods of evolution. Of the present physically visible earth beings, only man existed at that time, and only that part of him, the physical body, as already described. At the present time, not only do these beings of the mineral, plant, animal, and human kingdoms belong to the earth, but there are also other beings who do not manifest in a physical body. These beings were also present during the Saturn evolution, and their activity on Saturn as a sphere of action resulted in the subsequent evolution of man.

[ 19 ] If one directs the spiritual organs of perception, not to the beginning and the end, but to the middle evolutionary period of this Saturn incarnation, a state appears consisting chiefly of “heat.” No gaseous, fluid, or solid elements are to be found there. All these conditions only appear in later cosmic incarnations. Let us imagine a human being with his present sense organs approaching this Saturn world as an observer. He would then experience none of the sense-impressions of which he is capable, except the sensation of heat. On reaching the space occupied by Saturn, he would only perceive that it had a condition of heat different from the rest of the surrounding space. He would not find this space uniformly warm throughout, but would find hot and cold regions alternating in the most varied manner. Heat would be perceived radiating according to certain lines, not straight lines, but in irregular forms, produced by the variations in heat. He would have before him something like an organized cosmic being, appearing in ever changing states, consisting only of heat.

[ 20 ] For man of the present day it must be difficult to imagine something that consists only of heat, since he is not accustomed to recognize heat as something in itself, but to perceive it only in connection with hot or cold gaseous, fluid, or solid bodies. Especially the man who has acquired the ideas of modern physics will look upon the above way of speaking about heat as pure nonsense. He will perhaps say that there are solid, fluid, and gaseous bodies; heat, however, denotes only the condition in which any one of these three bodily forms finds itself. When the smallest particles of a gas are in motion, this motion is perceived as heat. Where there is no gas, there can be no such motion, therefore also no heat.—The matter appears quite different to the researcher in spiritual science. For him, heat is something about which he can speak in the same sense he can speak of a gas, of a fluid, or of a solid body; it is for him only a substance still finer than gas, and gas is to him nothing else than condensed heat, in the same sense that a fluid is a condensed vapor, or a solid body a condensed fluid. Thus the spiritual scientist speaks of heat bodies just as he speaks of gaseous and vaporous bodies.—If someone wishes to follow the spiritual researcher into this realm, it is only necessary to grant that there exists spiritual perception. In the given world of the physical senses, heat exists entirely as a state of a solid, a fluid, or gaseous body. This condition, however, is only the external aspect of heat, or its effect. The physicists speak only of this effect of heat, not of its inner nature. Let us try to disregard all effects of heat that we receive through external objects, and picture to ourselves only our inner experience when we say, “I feel warm,” “I feel cold.” This inner experience can alone give us an idea of the Saturn state at the period of its development described above. It would have been possible to pass through the whole of the space occupied by Saturn without finding any sort of gas that could exert pressure, or any sort of solid or fluid body from which we could receive an impression of light. But in every point in space, without any impression from outside, we would have had the inner feeling that here there exists this or that degree of heat.

[ 21 ] In a cosmic body of such a character there are no conditions suitable for the animals, plants, and minerals of the present time. (It is, therefore, hardly necessary to state that what has just been described could never occur. A man of today, as such, cannot confront ancient Saturn as an observer. The exposition was only to serve as an illustration.) The beings of whom supersensible cognition becomes conscious while observing Saturn, were at a stage of evolution quite different from the present, sensorily-perceptible earth beings. Before this faculty of cognition beings appear who did not possess a physical body like that of present-day man. When we speak here of “physical body,” we must be careful not to think of the physical corporeality as it exists today. Rather, we must differentiate carefully between the physical body and the mineral body. A physical body is one that is ruled by physical laws observed today in the mineral kingdom. The present human physical body is not only ruled by these physical laws, but it is also permeated by mineral substance. It is impossible to speak of a physical-mineral body of this kind on ancient Saturn. At that time there existed only a physical corporeality governed by physical laws, but these physical laws manifested themselves only through heat effects. Thus the physical body was a fine, attenuated, etheric heat body, and the whole of Saturn consisted of these heat bodies. They were the first germinal beginnings of the present physical-mineral body of man. The latter fashioned itself out of the heat body as a result of the insertion into it of gaseous, fluid, and solid matter, which only came into existence later on. Among the beings perceived by supersensible consciousness when it becomes aware of the Saturn state and who, besides man, may be called inhabitants of Saturn, are those, for example, who have no need at all of a physical body. The lowest vehicle of these beings was an ether body; they had, however, besides this a higher member that transcended all the human vehicles. Man has as highest member spirit man. These beings have a still higher member, and between the ether body and spirit man they have all the members described in this book as belonging also to human beings: astral body, ego, spirit self, and life spirit. Just as our earth is surrounded by a sphere of air—an atmosphere—so was it also on Saturn, only this “atmosphere” was of a spiritual character.³ It consisted of the beings just mentioned and still others. Between the heat bodies of Saturn and these beings there was a constant reciprocal action. The latter submerged the members of their being into the physical heat bodies of Saturn and, although there was no life in these heat bodies themselves, the life of the beings in their environment was expressed, in them. They might be compared to mirrors, only it was not the images of the beings in question that were mirrored, but their life-conditions. Nothing living could have been discovered on Saturn itself, but through its activity Saturn vitalized the surrounding heavenly space by reflecting back, like an echo, the life sent down to it. The whole of Saturn appeared like a mirror of celestial life. Certain exalted beings whose life was radiated back by Saturn may be called “Spirits of wisdom.” (In Christian Esotericism they bear the name “Kyriotetes” or “Dominions.”) Their activity on Saturn does not begin with the middle period of its evolution just described, in fact, it had then already ceased. Before they had reached the ability to become conscious of the reflection of their own life from the heat bodies of Saturn, they had to develop these bodies to the point of being able to effect this reflection. Therefore their activity began soon after the beginning of the Saturn evolution. At that time the bodily nature of Saturn still consisted of chaotic substance that was unable to reflect anything—By considering this chaotic substance, one has transplanted oneself through spiritual perception to the beginning of the Saturn evolution. What is observable there does not yet bear sequent heat character. If we wish to characterize it, it is only possible to speak of a quality that may be compared with the human will. It is will, through and through. Thus we have to do here entirely with a soul state. If we wish to trace back the source of this will, we find that it originates from the emanations of exalted beings who brought their development, in stages that can only be divined, to such a height that they were able, when the evolution of Saturn began, to pour forth the will from their own being. After this emanation had lasted for a time, the activity of the already mentioned Spirits of Wisdom unites with the will. Thus will, previously wholly without attributes, now gradually acquires the ability to reflect life back into cosmic space.—These beings, who experience their supreme bliss in pouring forth will out of themselves at the beginning of the Saturn evolution, may be called the “Spirits of Will.” (In Christian esotericism they are called “Thrones.”)—After a certain stage of the Saturn evolution has been reached through the co-operation of will and life there begins the activity of other beings who are likewise present in the environment of Saturn. They may be called the ”Spirits of Motion.” (In Christian esotericism , “Dynameis,” or “Powers.”) They have no physical or ether body, but their lowest vehicle is the astral body. When the Saturn bodies have acquired the ability to reflect life, this reflected life is in a condition to be permeated with the qualities that reside in the astral bodies of the Spirits of Motion. The result of this is that it appears as though the manifestations of sensation and feeling and similar soul activities were flung out into celestial space from Saturn. The whole of Saturn appears like an ensouled being, manifesting sympathies and antipathies. These manifestations of soul-qualities, however, are in no way its own, but only the flung-back soul activities of the Spirits of Motion.—After this state has lasted a certain length of time, there begins the activity of still other beings that may be called the “Spirits of Form.” Their lowest member is also an astral body, but it stands at a stage of development different from that of the Spirits of Motion. Whereas these latter communicate only general expressions of feeling to the reflected life, the activity of the astral body of the Spirits of Form (in Christian esotericism, “Exusiai,” or “Authorities,”) is of such a nature that the expressions of feeling are flung back into cosmic space as though from individual beings. One might say that the Spirits of Motion cause Saturn as a whole to appear like an ensouled being. The Spirits of Form divide this life into individual living beings, so that Saturn now appears like an agglomeration of such soul beings.—In order to have a picture of this state, imagine a mulberry or a blackberry, and note how it is composed of small individual parts. For the observer of the spiritual world, Saturn, in the period of evolution just described, is similarly composed of a number of Saturn entities that, to be sure, do not possess a life and soul of their own, but that reflect the life and soul of the beings dwelling in them.—In this state of Saturn, beings now intervene who likewise have the astral body as their lowest member, but who have developed it to such a stage that it has the effect of a present-day human ego. Through these beings, the ego looks down upon Saturn from its environment and communicates its nature to the individual living beings of Saturn. Thus something is sent out into cosmic space from Saturn that appears similar to the activity of the human personality in the present cycle of life. The beings who bring this about may be called the “Spirits of Personality,” (“Archai,” “Primal Beginnings” in Christian Esotericism). They confer upon the small Saturn bodies the appearance of the character of personality. Personality does not exist on Saturn itself, however, but only its reflection, as it were, the shell of personality. The Spirits of Personality have their real personality on the periphery of Saturn. Just because these Spirits of Personality let their being be reflected back by the Saturn bodies in the manner indicated, the fine substance just described as “heat” is imparted to the latter.—In the whole of Saturn there is no inner life, but the Spirits of Personality recognize the image of their own inner life as it streams back to them from Saturn in the form of heat.

[ 22 ] When all this occurs, the Spirits of Personality stand at the stage at which the human being is at present. At that time they pass through their human epoch. If we wish to look at these facts with an unprejudiced eye, we must imagine that a being can be “man” not merely in the form borne by man at the present time. The Spirits of Personality are “human beings” on Saturn. They do not have the physical body as their lowest principle, but the astral body with the ego. Therefore they are not able to express the experiences of this astral body in a physical and ether body like that of the present-day man; yet they not only possess an ego, but are fully aware of it, because the heat substance of Saturn brings it to their consciousness in reflecting it back to them. They are “human beings” under conditions different from the earth state.

[ 23 ] In the further course of the Saturn evolution, events ensue that are different in character from anything existing heretofore. While up to the present time everything was a reflection of external life and sensation, now a kind of inner life begins. Here and there within the Saturn world a life of light begins, now flaring up, now darkening. Flickering glimmers of light appear in certain places, and in others something occurs like flashes of lightning. The Saturn heat bodies begin to glimmer, to sparkle, even to radiate. Because this stage of evolution has been reached, again certain beings have the possibility of becoming active. These are beings who may be called “Spirits of Fire,” (in Christian esotericism, “Archangeloi,” or “Archangels”). Although these beings have an astral body of their own, they are unable, at this stage of their existence, to stimulate it; they would not be able to awake any feeling or sensation if they could not work upon the heat bodies that had reached the Saturn stage already described. This activity exerted by them gives them the possibility of becoming aware of their own existence. They cannot say to themselves, “I exist,” but rather, “My environment permits me to exist.” They perceive, and their perceptions consist in the activities of light described as taking place on Saturn. These activities are in a certain sense their ego. This gives them a certain kind of consciousness that may be designated as picture consciousness. It can be thought of as a kind of human dream consciousness, only we must think of the degree of intensity of this dream consciousness as being much greater than in human dreaming, and we must realize that we are concerned not with unreal dream pictures surging up and down, but with dream pictures that have an actual relationship to the play of light on Saturn.—Within this reciprocal activity taking place between the Spirits of Fire and the Saturn heat bodies, the germinal human organs of sense are started on the path of evolution. The organs through which the human being at present perceives the physical world flash up in their first etheric inceptions. Human phantoms, as yet manifesting nothing but the primal light images of the sense organs, can be recognized within Saturn by means of clairvoyant perception.—These sense organs thus are the fruit of the activity of the Spirits of Fire, but the Spirits of Fire are not the only beings who participate in the formation of these organs. Together with these Spirits of Fire, other beings enter the field of Saturn, beings who are so far advanced in their evolution as to be able to employ these germinal senses to perceive the cosmic processes taking place in the life of Saturn. These beings may be called “Spirits of Love,” (in Christian esotericism, “Seraphim”). Were they not present, the Spirits of Fire could not have the consciousness described above. They behold the Saturn processes with a consciousness enabling them to convey these processes to the Spirits of Fire in the form of images. They forego all benefit they themselves might reap by perceiving the Saturn events; they renounce all enjoyment, all pleasure; they sacrifice all this in order that the Spirits of Fire might have it.

[ 24 ] A new Saturn period follows these occurrences. Something else is added to the play of light. It may seem madness to many when we speak of what here presents itself to supersensible cognition. The interior of Saturn appears like a billowing and surging of sensations of taste; sweet, bitter, sour may be observed at various points within Saturn, and outwardly, into cosmic space, this all appears as tone, as a kind of music.—Within these processes certain beings again find the possibility of developing an activity upon Saturn. They may be called the “Sons of Twilight, or Life,” (in Christian Esotericism, “Angeloi,” “Angels”). They enter into reciprocal activity with the surging forces of taste present within Saturn, and through it their ether or life body takes on an activity somewhat similar to metabolism. They bring life into the interior of Saturn. As a result, processes of nutrition and elimination take place. They do not directly produce these processes, but through their activities the processes indirectly come into existence. This internal life makes it possible for still other beings to enter the sphere of this cosmic body, beings who may be designated “Spirits of Harmony,” (in Christian Esotericism, “Cherubim”). They bestow upon the Sons of Life a dull kind of consciousness, duller and vaguer than the dream consciousness of the present-day human being, a consciousness similar to that he possesses in dreamless sleep. This consciousness is of such a low order that man is not aware of it. It is present, however, and differs from day consciousness in degree and also in kind. Plant life at present also has this “dreamless sleep consciousness.” Even though this consciousness does not excite perceptions of an outer world as they are understood today, nevertheless, it regulates the life-processes and brings them into harmony with the outer cosmic processes. At the Saturn stage under consideration, the Sons of Life cannot perceive this regulating process; the Spirits of Harmony, however, perceive it and are therefore the actual regulators.—All this life-activity takes place in the human phantoms, already characterized. These phantoms therefore appear to spiritual perception as though endowed with life, but their life is only a semblance. It is actually the life of the Sons of Life. These Sons of Life make use of the human phantoms, in order, as it were, to unfold themselves.

[ 25 ] Now let us consider these human phantoms with their semblance of life. During the Saturn period described, these phantoms have ever-changing forms, sometimes resembling this shape, sometimes that. During the further course of evolution these forms become more defined; occasionally they become permanent. The reason for this is that they are now permeated by the activities of the spirits who have to be taken into account already at the beginning of Saturn evolution, namely, the Spirits of Will (Thrones). As a result, the human phantom itself appears with the simplest, dullest form of consciousness. We must picture this form of consciousness as duller than that of dreamless sleep. Under present conditions, the minerals have this consciousness. It brings the inner being into harmony with the outer physical world. Upon Saturn, the Spirits of Will are the regulators of this harmony, and the human being appears like a small counterpart of the life of Saturn itself. What constitutes the Saturn life on a large scale, constitutes man, at this stage, on a small scale. This is the primary nucleus of what even in the modern human being exists only in a germinal state, namely, spirit man (atma). Within Saturn, this dull human will manifests itself to supersensible perception through effects that may be compared with “scents,” or “odors.” Toward the outside, toward celestial space, something is to be perceived like the manifestation of a personality that is, however, not controlled by an inner ego, but is regulated from without like a machine. The regulators are the Spirits of Will.

[ 26 ] If we survey the preceding description, it becomes apparent that, starting from the middle stage of Saturn evolution described at the very beginning, the stages of this evolution might be characterized by comparing their various effects with sense-impressions of the present. It was said that the Saturn evolution manifests as heat, then a play of light begins, followed by a play of taste and tone; finally, something arises that manifests within the interior of Saturn like the sensation of smell, and externally like a mechanically acting human ego.

One might ask what the manifestations of the Saturn evolution prior to this state of heat are. What existed before cannot in any way be compared with anything that is accessible to an outer sense-impression. Prior to the state of heat, a state existed that the human being can experience at the present time only in his inner nature. If he gives himself up to ideas that he himself forms in his soul without the impelling impulse of an external impression, he has something within himself that physical senses cannot perceive; on the contrary, it is only accessible to higher perception. The manifestations that preceded the state of heat of Saturn can be present only for him who possesses supersensible perception. Three such states may be mentioned: pure soul heat, which is outwardly imperceptible; pure spiritual light, which is external darkness; finally, a spiritual state of being that is complete within itself and needs no external being in order to become conscious of itself. Pure inner heat accompanies the appearance of the Spirits of Motion; pure spiritual light, that of the Spirits of Wisdom; pure inner being is bound up with the first emanation of the Spirits of Will.

[ 27 ] With the appearance of the Saturn heat, our evolution for the first time passes over from a purely spiritual, inner existence into one manifesting externally. It will be especially difficult for the present-day consciousness to accept the statement that with the Saturn state of heat what is called “time” first makes its appearance, for the preceding states are not at all temporal. They belong to the region that in spiritual science may be called “duration.” For this reason it must be understood that in all that is said in this work about such states in the “region of duration,” expressions referring to temporal relationships are only used by way of comparison and explanation. What precedes “time,” as it were, can only be characterized in human language by expressions containing the idea of time, for we must also be conscious of the fact that although the first, second, and third states of Saturn did not take place one after the other in the present sense of the word, we cannot do otherwise than describe them one after the other. Indeed, in spite of their duration or simultaneity, they are so inter-dependent that this dependence may be compared with a sequence in time.

[ 28 ] By thus pointing to these earliest evolutionary states of Saturn, light is also thrown upon all other questions about the “whence” of these states. From the purely intellectual standpoint it is naturally quite possible, in regard to any origin, to continue asking about the “origin of this origin.” But this is not permissible in the face of facts. We only need to make this clear by a comparison. If we find traces in a road, we may ask what has caused them. The answer may be: a wagon. We can then ask further: whence came the wagon and whither has it gone? An answer founded upon facts is again possible. We might then ask further: who was sitting in it? What was the intention of the person who was using it? What was he doing? Finally, however, we shall come to a point where the questioning through the very facts comes to an end. Whoever continues to question, deviates from the original intention of the question. He continues the questioning mechanically. We can easily see in cases like the one just cited for the sake of comparison where the nature of facts brings an end to the questioning. In respect of the great questions of the cosmos this is not so easily seen. By really exact observation, however, we shall notice that all questions concerning the “whence” must end at the above described Saturn states. For we have come to a sphere in which the beings and processes no longer justify themselves through their origin, but through themselves.

[ 29 ] The result of Saturn evolution is the development of the human germ to a certain stage; it has reached that low, dim consciousness spoken of above. It must not be imagined that the latter's development begins only in the last stage of Saturn. The Spirits of Will are active throughout all conditions of Saturn, but to supersensible perception the result in the last stage is most conspicuous. There exists no definite boundary line between the activities of the individual groups of beings. If it is said that in the beginning the Spirits of Will are active, then the Spirits of Wisdom, then another group of spiritual beings, it is not intended to mean that they were only active at that time. They are active throughout the whole of the Saturn evolution, but in the periods mentioned their activity can best be observed. The individual beings have then, as it were, the leadership.

[ 30 ] Thus the whole of the Saturn evolution appears like a fashioning, a working over of what has streamed out of the Spirits of Will by the Spirits of Wisdom, Motion, Form, and so forth. At the same time, these spiritual beings themselves undergo an evolution. For example, after having received their life reflected back to them from Saturn, the Spirits of Wisdom stand at a different stage from that at which they previously stood. The fruit of this activity enhances the capacities of their own being. The result is that after the completion of such activity something happens to them similar to what happens to man in sleep. After their periods of activity on Saturn follow other periods during which they live, so to speak, in other worlds. Their activity is then turned away from Saturn. Therefore, clairvoyant perception observes in the described evolution of Saturn an ascent and a descent. The ascent continues until the formation of the state of heat; then with the play of light an ebb tide sets in, and when the human phantoms have assumed a form through the activity of the Spirits of Will, the spiritual beings have gradually withdrawn. The Saturn evolution slowly dies and as such disappears. A period of rest then occurs. The germinal human being passes over into a condition of dissolution, not, however, one in which it entirely disappears, but one that is similar to that of a plant seed resting in the earth, preparing to grow into a new plant. In a similar manner the human germ rests in the bosom of the cosmos, awaiting a new awakening, and when the moment of this awakening comes, the above described spiritual beings have acquired, under other conditions, capacities for working further upon the germinal human being. The Spirits of Wisdom have acquired the capacity in their ether bodies not only of enjoying the reflection of life, as they did on Saturn, but also the ability of letting life stream forth from themselves and of endowing other beings with it. The Spirits of Motion are now as far advanced as were the Spirits of Wisdom on Saturn. The lowest principle of their being was then the astral body; now they possess an ether or life body. The other spiritual beings have correspondingly advanced to a higher stage of their evolution. All these spiritual beings, therefore, are able to work upon the further evolution of the germinal human being in another way than on Saturn.—But at the end of the Saturn evolution the germinal human being was dissolved. In order that the more evolved spiritual beings may continue from the point where they ended their previous activities, this germinal human being has briefly to recapitulate the stages through which it passed on Saturn. This is to be seen by supersensible perception. The germinal human being emerges from its concealment and, through the forces that have been implanted within it on Saturn, it begins to develop through its own power. It emerges out of the darkness as a being of will; it advances itself to a being possessed of a semblance of life, of a soullike nature and other characteristics, until it reaches the stage of automatic manifestation of personality that it possessed at the end of the Saturn evolution.

[ 31 ] The second of the great evolutionary periods alluded to, the “Sun stage,” effects the raising of man to a condition of consciousness higher than that which he attained on Saturn. Compared with the present consciousness of man, this Sun stage could, to be sure, be designated as “unconsciousness,” for it closely approximates the state in which the human being now exists during completely dreamless sleep. It might also be compared with the low degree of consciousness in which our plant world is at present slumbering. For supersensible perception there is no such thing as “unconsciousness,” but only varying degrees of consciousness. Everything in the world possesses consciousness.—The human being attains a higher degree of consciousness in the course of the Sun evolution because at that time his nature is invested with the etheric or life body. Before this can occur, however, the Saturn conditions must be recapitulated, as described above. This recapitulation has a quite definite significance. When the period of rest, of which we have spoken in the previous description, has come to an end, what was formerly Saturn issues forth out of “cosmic sleep” as a new cosmic being, the Sun. But as a result, the conditions of evolution are changed. The spiritual beings, whose activities on Saturn have been described, have now advanced to other conditions. The germinal human being, however, first appears on the newly formed Sun just as it was at the end of the Saturn evolution. It must first transform the various evolutionary stages that it had reached on Saturn, so that they conform with the conditions on the Sun. The Sun epoch, therefore, begins with a recapitulation of the occurrences on Saturn, but adjusted to the changed conditions of the life of the Sun. When the human being has developed to the point where the stage of his evolution acquired on Saturn conforms to the conditions of the Sun, the already mentioned Spirits of Wisdom, the Kyriotetes, begin to let the ether or life body flow into the human physical body. The more advanced stage that man attains on the Sun may be characterized by saying that the physical body, germinally formed already on Saturn, is raised to a second stage of perfection by becoming the bearer of an ether or life body. This ether or life body itself attains the first degree of its perfection during the Sun evolution. In order, however, that this second degree of perfection of the physical body and the first degree of perfection of the life body be attained, it is necessary in the further course of the life of the Sun that yet other spiritual beings interpose themselves in a way similar to what was already described for the Saturn stage.

[ 32 ] When the Spirits of Wisdom begin to pour the life body into man, the Sun, previously dark, now begins to radiate. At the same time the first signs of an inner activity appear in the germinal human being; life begins. What on Saturn had to be characterized as an appearance of life, now becomes actual life. This pouring in of the life body continues for a certain length of time, after which an important change takes place in the human germ, namely, it divides into two parts. Whereas previously the physical body and life body formed one closely-bound whole, the physical body now begins to detach itself as a separate part. This detached physical body, however, continues also to be permeated by the life body. We have now before us a twofold human being. One part is a physical body worked upon by a life body, the other part is pure life body. This separation takes place during an interval of rest in the life of the Sun. During this interval, the radiation that had already begun is again extinguished. The separation takes place, as it were, during a “cosmic night.” This interval of rest is much shorter than the interval of rest between the Saturn and Sun evolutions, of which we have spoken previously. After the expiration of this interval, the Spirits of Wisdom continue to work for a time upon the twofold human being just as they had worked before on the single-membered human being. The Spirits of Motion then begin their activity. They let their own astral body surge through the human life body. As a result, it acquires the capacity to carry on certain inner movements within the physical body. These movements may be likened to the movements of sap in our present-day plants.

[ 33 ] The Saturn body consisted solely of heat substance. During the Sun evolution this heat substance condenses to a state that may be compared with the present state of gas or vapor. It is the state that may be designated by the word “air.” The first appearance of such a state manifests itself after the Spirits of Motion have begun their activity. The following spectacle presents itself to supersensible consciousness. Within the heat substance something appears like delicate structures that are set into regular motion by means of the forces of the life body. These structures represent the human physical body at that stage of evolution. They are completely permeated by heat and enclosed by a mantle of heat. Physically speaking, this human being may be said to consist of heat structures into which air forms are articulated that are in regular motion. If we wish to keep to the above comparison with the plants of the present day, we must remain conscious of the fact that we are not dealing with a compact plant formation, but with a gaseous or aeroform structure, the movements of which may be compared with the movements of the sap in present-day plants. The gas appears to supersensible consciousness through the effect of light, which the gas permits to stream forth from itself. We might thus also speak of light structures that are perceptible to spiritual vision. This evolution then proceeds further. After a certain length of time a pause again ensues, after which the Spirits of Motion continue their activities until these are supplemented by the activities of the Spirits of Form, the effect of which produces permanency in the previously continuously changing gaseous forms. This, too, takes place through the fact that the Spirits of Form permit their forces to flow in and out of the human life body. Previously, when only the Spirits of Motion were acting upon them, these gaseous structures were in ceaseless motion, holding their form only momentarily. Now, however, they assume temporarily distinguishable shapes.—Again after a certain length of time there ensues a period of rest, at the end of which the Spirits of Form continue their activities. Then entirely new conditions arise within the Sun evolution.

[ 34 ] We have reached the point where the Sun evolution has arrived at the central stage of its development. It is at this time that the Spirits of Personality—who had reached their human stage on Saturn—rise to a still higher stage of perfection. They surpass their human stage and acquire a consciousness that our present earthly humanity has not yet attained in the regular course of its evolution. It will reach this stage of consciousness when the Earth—that is to say, the fourth planetary evolutionary stage—shall have reached its goal and passed over into the subsequent planetary period. Man will then not only be able to perceive in his environment what at present is transmitted to him by the physical senses, but he will be able to observe in pictorial images the inner soul states of the beings in his environment. He will possess a picture consciousness; but at the same time retain full self-consciousness. His pictorial perception will not be dreamy and dull. He will perceive the soul pictorially, yet at the same time these soul pictures will be the expression of realities just as now physical colors and tones are expressions of realities. At the present time, a human being can only develop such perception in himself through spiritual-scientific training. The nature of this training will be dealt with in a later part of this book.—During the Sun stage, the Spirits of Personality acquire this perception as a normal part of their evolution. Because of this they become, during the Sun evolution, capable of working upon the newly formed human life body just as they worked upon the physical body on Saturn. Just as at that time heat reflected back to them their own personality, so now the gaseous shapes reflect back to them in resplendent light the pictures of their perceiving consciousness. They behold supersensibly what takes place upon the Sun, and this perception is by no means mere observation. It is as though something of the force that on earth is called love were making itself felt in the images that stream forth from the Sun. If we observe more closely with our soul powers, the reason for this phenomenon may be discovered. Exalted beings are now working actively in the light radiating from the Sun. These beings are the already designated Spirits of Love—Seraphim. They work, henceforth, on the human ether or life body in co-operation with the Spirits of Personality. By means of this activity, the life body itself advances a stage on its evolutionary journey. It acquires the capacity, not only to transform the gaseous structures within it, but to fashion them in such a way that the first indications of a reproduction of the living human being appear. Exudations are driven out, sweated out of these gaseous structures, which assume shapes similar to their maternal forms.

[ 35 ] In order to characterize the further evolution of the Sun, it is necessary to draw attention to the important fact of cosmic history, that in the course of an epoch all the beings involved do not by any means reach the goal of their evolution. There are some who fall short of it. Thus during the Saturn evolution not all of the Spirits of Personality actually reach the human stage for which they were originally destined in the manner described. Likewise, not all of the human physical bodies, formed on Saturn, attain the degree of maturity that would have made them capable of becoming bearers of an independent life body on the Sun. The result is that upon the Sun there exist beings and formations that do not fit into its conditions. These have to retrieve, during the Sun evolution, what they failed to attain upon Saturn. Hence, during the Sun stage the following can be observed. When the Spirits of Wisdom begin to pour in the life body, the body of the Sun, as it were, becomes turbid—darkened. Structures are mingled with it that in reality would belong to Saturn. These are heat structures that are unable to condense properly to air. These are the human beings who have remained behind at the Saturn stage. They are unable to become bearers of a regularly developed life body.—The heat substance of Saturn, which remained behind in this way, divides itself into two sections on the Sun. One section is absorbed, as it were, by the human bodies and forms a kind of lower nature within the human being. This human being at the Sun stage thus takes into his corporeality something actually corresponding to the Saturn stage. Just as the human body of Saturn made it possible for the Spirits of Personality to rise to their human stage, so now this Saturn part of the human being performs on the Sun the same task for the Spirits of Fire. These Spirits of Fire rise to the human stage by allowing their forces to surge in and out of this Saturn part of the human being, just as this was performed by the Spirits of Personality on Saturn. This, too, happens at the central stage of the Sun evolution. At that time the Saturn part of the human being is so far matured that with its help the Spirits of Fire—Archangels—are able to pass through their human stage.—Another section of the Saturn heat substance acquires an independent existence alongside and in the midst of the human beings on the Sun. This then forms a second kingdom alongside the human kingdom, a kingdom that develops upon the Sun a fully independent, but purely physical, body, a body of heat. The result is that the fully developed Spirits of Personality cannot exert their activity upon an independent life body In the manner described. There are, however, certain Spirits of Personality who have remained behind at the Saturn stage. These had not at that time reached the human stage. Between them and the second kingdom, which became independent on the Sun, there exists a bond of attraction. Their behavior toward the retarded kingdom on the Sun must now be similar to the behavior of their advanced companions toward the human beings on Saturn. On the latter, the human physical body was alone developed. Upon the Sun itself, however, there is no possibility of a similar activity by the retarded Spirits of Personality. They, therefore, withdraw from the main body of the Sun and form an independent cosmic body outside of it. From it the retarded Spirits of Personality work back upon the beings of the Sun's second kingdom already described. Thus two cosmic bodies are formed out of the one that was formerly Saturn. The Sun has now in its environment a second cosmic body, one that represents a kind of rebirth of Saturn, a new Saturn. From this new Saturn, the character of personality is bestowed upon the second kingdom of the Sun. Hence in this second kingdom we are concerned with beings who have no personality of their own upon the Sun itself, but who reflect back to the retarded Spirits of Personality on new Saturn these spirits' own personality. By means of supersensible consciousness it is possible to observe the play of heat forces among the human beings on the Sun; these heat forces send their influence into the regular Sun evolution; in them may be seen the sway of the designated spirits of new Saturn.

[ 36 ] During the middle part of the Sun evolution the human being is organized into a physical body and a life body. Within him there takes place the activity of the advanced Spirits of Personality and the Spirits of Love. A part of the retarded Saturn nature is mixed with the physical body, within which the Spirits of Fire are active. In the effects of the activity of the Spirits of Fire upon the retarded Saturn nature the precursors of the sense organs of the present earth man can be seen. It has been shown how even on Saturn the Spirits of Fire were at work forming germinal sense organs in the heat substance. In what is accomplished by the Spirits of Personality in co-operation with the Spirits of Love we can discern the germinal beginnings of the present human glandular system.—The work of the Spirits of Personality dwelling upon the new Saturn is not exhausted in what has been described above. They extend their activity not only to the above-mentioned second Sun kingdom, but they effect a kind of connection between this kingdom and the human senses. The heat substances of this kingdom flow in and out through the germinal human sense organs. Through this fact the human being on the Sun acquires a mode of perceiving the lower kingdom existing outside himself. This perception is, of course, only a dull perception, corresponding wholly to the dull Saturn consciousness of which we have spoken above, and it consists essentially of various heat effects.

[ 37 ] Everything that has been described as existing in the middle of the Sun evolution lasts for a certain time. Then another period of rest begins, following which evolution goes on for a time in the same way until it reaches a stage when the human ether body is sufficiently matured to permit the beginning of a united activity of the Sons of Life, Angels—and the Spirits of Harmony—Cherubim. To supersensible consciousness, manifestations appear within the human being that may be likened to the perceptions of taste, which express themselves outwardly as tones. Something similar had to be described already for the Saturn evolution. Only here on the Sun everything, within the human being is more individual, fuller of independent life.—The Sons of Life acquire, as a result, the dull picture consciousness that the Spirits of Fire had attained on Saturn. In this the Spirits of Harmony are their helpers. The Cherubim actually perceive spiritually what is now taking place within the Sun evolution, but they renounce all the fruits of this perception; they forego the feelings produced by these wisdom-filled images that arise there; they allow these to flow into the dreamy consciousness of the Sons of Life as magnificent, magic visions. These Sons of Life in turn work the imagery of their visions into the human ether body, thus enabling it to reach ever higher stages of evolution.—Again a pause sets in; again the whole cosmos arises out of a “universal sleep,” and after a time the human being becomes mature enough to employ his own forces. These are the forces that streamed into him through the activity of the Thrones during the last part of the Saturn period. This human being now develops an inward life that manifests itself to consciousness in a way comparable to an inner perception of smell. Outwardly, however, toward cosmic space, this human being presents himself as a personality, yet as a personality not directed by an inner ego. It appears more like a plant giving the impression of personality. We have seen already at the end of the Saturn evolution that personality manifests itself like a machine. Just as at that time the first germ of spirit man (atma) was developed, which is still today only germinally present in man, so similarly here in the Sun period the primary nucleus of life spirit (buddhi) is formed.—At a certain time after this has occurred, another period of rest ensues; at its end, as in previous similar instances, human activity proceeds for a time. Then conditions arise that prove to be a new intervention of the Spirits of Wisdom, through which the human being becomes capable of experiencing the first traces of sympathy and antipathy toward his surroundings. In all this there is no actual sensation present, yet it is a forerunner of it, for the inner life-activity, which in its manifestation might be characterized as perceptions of smell, expresses itself outwardly as a kind of primitive language. If a pleasant scent, or taste, or glimmer of light is perceived inwardly, the human being expresses this outwardly by means of a tone, and this also occurs in regard to an inwardly antipathetic perception.—In fact, the actual meaning of the Sun evolution for the human being is gained by means of all the processes that have been described. This human being has now reached a higher stage of consciousness than on Saturn. This is the dreamless consciousness of sleep.

[ 38 ] After a time, the point of evolution is also reached when the higher beings bound up with the Sun stage must pass on to other spheres in order to assimilate what they have acquired for themselves through their activities on the being of man. A major period of rest ensues, similar to that that took place between the Saturn and Sun evolutions. Everything that was fashioned on the Sun passes over into a condition that may be likened to that of the plant when its powers of growth lie dormant in the seed. But just as these forces of growth come to the light of day in a new plant, so, after the rest period, all life upon the Sun comes forth again out of the cosmic womb and a new planetary existence begins. The significance of such a pause, such a cosmic sleep, can be well understood if we direct our spiritual gaze toward one of the orders of beings mentioned, for instance, toward the Spirits of Wisdom. On Saturn, they were not yet far enough advanced to be able to let an ether body flow out of themselves. Only through the experiences they passed through upon Saturn have they been prepared for this. During the pause, they transform into actual capacities what previously had only been prepared in their inner being. Thus upon the Sun they are so far advanced that they can let life flow out of themselves and endow the human entity with a life body of its own.

[ 39 ] Following the pause in outer activity, what was previously the Sun emerges again out of cosmic sleep, becoming once more perceptible to the powers of spiritual observation. It was previously perceptible to these powers, but had disappeared from view during the period of rest. A twofold element now appears within the newly emerging planetary being that shall be called the Moon. This Moon, however, must not be confused with the part of it that is at present the earth's moon. The first thing to be noted is that that part of the world mass which, during the Sun period, had detached itself as a new Saturn, is once more within the totality of the new planetary organism. During the pause, this new Saturn had again united itself with the Sun. Everything that was within the original Saturn reappears at first as one cosmic formation. The second thing to be noted is that the human life bodies formed upon the Sun were absorbed during the pause by what, in a certain sense, forms the spiritual sheath of the planet. Thus these life bodies do not appear at this time as something united with the corresponding physical human bodies, but these latter appear at first by themselves. They bear within their inner nature all that has been worked into them on both Saturn and Sun, but they lack an ether or life body. Moreover, they are unable to incorporate this ether body immediately into themselves, for during the pause the ether body itself has passed through a development to which the physical bodies are not yet adapted.—In order that this adjustment may be achieved, once more a recapitulation of the Saturn activities occurs at the beginning of the Moon evolution. The physical life of man recapitulates the stages of the Saturn evolution, but under quite changed conditions. On Saturn, only the forces of a heat body were active within the physical human being; now the forces of the acquired gaseous body are also active within him. The latter, however, do not appear at once at the beginning of the Moon evolution. At that time it is as though the human being consisted only of heat substance, while within the latter the gaseous forces slumbered. Then comes a time when the first indications of these gaseous forces make their appearance, and finally, in the last period of the Moon recapitulation of Saturn activities, the human being reappears as he was during his life-endowed state of the Sun. At this time, however, all life still appears as a semblance of life. Then a pause occurs similar to the short pauses occurring during the Sun evolution, after which the instreaming of the life body, for which the physical body has now become ripe, begins again. As in the case of the Saturn recapitulation, this influx takes place again in three distinctly separate epochs. During the second of these, the human being is so far adjusted to the new Moon conditions that the Spirits of Motion are able to employ their acquired ability. It consists in allowing the astral body to flow forth from their own essential nature into the human being. They prepared themselves for this task during the Sun evolution and, during the pause between the Sun and Moon evolutions, they transformed what had thus been prepared into the ability alluded to above. This influx of the astral body lasts again for a time, then one of the shorter pauses ensues, after which the instreaming of the astral body of the Spirits of Motion continues until the Spirits of Form begin their activity. Because the Spirits of Motion allow their astral body to flow into the human being, he acquires his first soul qualities. As a result, he now begins to accompany the processes, which occur in him through the possession of a life body and which during the Sun evolution were still plant-like, with sensations and to feel pleasure and displeasure through them; this remains a changing inner ebb and flow of pleasure and displeasure, until the intervention of the Spirits of Form. Then these changing feelings become transformed in such a way that the first traces of longing and desire appear in the human being. He seeks to repeat what has caused pleasure and strives to avoid what has caused sensations of antipathy. Since, however, the Spirits of Form do not give up their own nature to him, but only allow their forces to flow in and out of him, the impulse of desire lacks inwardness and independence. It is guided by the Spirits of Form and bears an instinctive character.

[ 40 ] On Saturn, the human physical body was composed of heat, which on the Sun was condensed to a gaseous state, or air. During the Moon evolution, when the astral flows into the physical body, the latter attains a further degree of condensation at a definite time and reaches a state that may be compared with the density of a present-day fluid. This state may be called “water.” We do not mean by this, however, our present water, but any fluid form of existence. The human physical body now gradually takes on a form composed of three substantial organisms. The densest is a water body. This is permeated by air currents, and all this is permeated by the activities of heat.

[ 41 ] During the Sun stage, too, not all organisms attain their full and proper maturity. As a result, on the Moon there are organisms that stand only at the Saturn stage, while others have only attained the Sun stage. Because of this, two other kingdoms arise alongside the regularly developed human kingdom. One of these consists of beings who have remained behind at the Saturn stage and therefore possess only a physical body, which, even on the Moon, is unable to become the bearer of an independent life body. This is the lowest of the Moon kingdoms. A second kingdom consists of beings who have remained behind at the Sun stage and who, therefore, on the Moon are too immature to incorporate into themselves an independent astral body. These form a kingdom intermediate between the one just mentioned and the regularly advanced human kingdom.—But something else takes place. The substances composed merely of the forces of heat, and those composed merely of air also permeate the human beings. Thus it happens that on the Moon the latter bear within themselves a Saturn and a Sun nature. As a result, a kind of cleavage arises in human nature, and through this cleavage, after the Spirits of Form begin their activity, some thing significant is called into existence within the Moon evolution. A cleavage begins in the cosmic Moon body. A part of the Moon's substances and beings separates from the rest. Two cosmic bodies are thus formed from one. Certain higher beings who, prior to this, were closely linked with the unitary cosmic body, now take up their abode on one of these parts. The remaining part, in contrast, is occupied by the human beings, by the two lower kingdoms just characterized, and by certain higher beings who did not go over to the first cosmic body. This latter cosmic body, occupied by higher beings, appears like a reborn, but refined sun; the other is now the actually new formation, the ancient Moon, the third planetary embodiment of our Earth that follows after the Saturn and Sun evolutions. The separating, reborn sun carries away with it, from the substances arising on the Moon, only heat and air. Besides these two substances, the liquid, watery state is to be found on what remains over as Moon. The result of this separation is that the beings, departed with the reemerging sun, are unhampered in their further development by the denser Moon beings. They are thus able to advance unhindered in their evolution. As a result they acquire a still greater degree of power with which to work down upon the Moon beings from their sun. These Moon beings likewise acquire new possibilities of evolution. The Spirits of Form, in particular, have remained united with them and have solidified the nature of passion and desire. This expresses itself gradually by a further condensation of the human physical body also. The former purely watery element of this body now takes on a viscous fluidic form, and the aeriform and heat formations condense correspondingly. Similar processes take place also in the two lower kingdoms.

[ 42 ] In consequence of the separation of the Moon from the sun body, the former has the same relationship to the latter that the Saturn body once had to the entire surrounding cosmic evolution. The Saturn body was formed from the body of the Spirits of Will—Thrones. From this Saturn substance everything was radiated back into cosmic space that the above-mentioned spiritual beings, living in the environment, experienced, and by means of the succeeding events, the reflecting radiation gradually awoke to independent life. The whole of evolution depends first upon the severance of independent being from surrounding life; the environment then imprints itself upon this severed being as though by reflection, and then this separated entity develops further independently.—In this way the Moon body severed itself from the sun body and then reflected back its life. Had nothing else happened, the following cosmic process would have to be described. There would be a sun body in which spiritual beings, adapted to it, would have their experiences in the heat and air element. Opposite this sun body there would be a Moon body in which other beings would evolve with heat, air, and water life. The progress from the Sun to the Moon embodiment would consist in the fact that the sun beings would have their own life before them, like a reflection, mirrored back to them from the Moon processes, and they would be able to enjoy it—an experience that during the Sun embodiment was still impossible for them.— [ 43 ] But the processes of evolution did not stop here. Something occurred that was of the deepest significance for all subsequent evolution. Certain beings, who were adapted to the Moon body, seized upon the will element—the heritage of the Thrones—that was then at their disposal, and by means of it developed their own life, which shaped itself independent of the life of the sun. Alongside the experiences of the Moon, which stand only under the sun influence, other independent Moon experiences occur—revolts or rebellions, as it were, against the sun beings. The various kingdoms that had come into existence on the sun and Moon, especially the kingdom of our human forebears, were drawn into these conditions. Thus the Moon body contained within itself, spiritually and materially, a twofold life: one that stood in close union with the life of the sun, and one that deserted it and went its own independent way. This division into a twofold life expresses itself in all subsequent events of the Moon embodiment.

[ 44 ] What this evolutionary period presents to supersensible consciousness may be characterized in the following pictures. The entire fundamental mass of the Moon is fashioned out of a half-living substance that is at times in sluggish, at times in animated movement. A mineral mass of rocks and earth elements, like that upon which the present human being treads, does not yet exist. We might speak of a kingdom of plant-minerals, only we must imagine that the entire foundational mass of the Moon is composed of this plant-mineral substance, just as the earth today consists of rocks, soil, and other matter. Just as at present we have towering masses of rocks, so at that time harder portions were embedded in the Moon's mass. These may be compared with hard, woody structures, or with horny forms. Just as plants spring up at present out of the mineral soil, so on the Moon the second kingdom—a sort of plant-animal—sprang up, covering and permeating the Moon ground. The substance of this kingdom was softer than the ground mass and more mobile in itself. This kingdom spread itself out over the other like a viscous sea. The human being himself may be called a kind of animal—man. His nature contained the essential elements of the other two kingdoms, but his being was completely permeated by an ether and an astral body, upon which the forces of the higher beings emanating from the severed sun were active. His form was thus ennobled. Whereas the Spirits of Form gave him a shape through which he was adapted to Moon life, the sun spirits made of him a being lifted above that life. By means of the capacities bestowed upon him by these spirits he had the power to ennoble his own nature, indeed, to lift to a higher stage that part of it that was related to the lower kingdoms.

The processes that have to be taken into consideration here, perceived spiritually, may be described in the following manner. The human forebear had been ennobled by beings who had deserted the sun kingdom. This ennobling extended especially to everything that could be experienced in the water element. The sun beings, who were rulers of the elements of heat and air, had less influence upon this water element, with the result that two kinds of beings were active in the organism of the human ancestor. One part of this organism was wholly permeated by the activities of the sun beings; in the other part, the seceded Moon beings were active. Through this fact, the latter part was more independent than the former. In the sun-part, only states of consciousness could arise in which the sun beings lived. In the Moon-part there existed a sort of cosmic consciousness, similar to the ancient Saturn state, only now at a higher stage. The human ancestor thus beheld himself as a copy of the cosmos, while his sun-part felt itself only as a copy of the sun.—These two kinds of beings began a sort of conflict within human nature, and through the influence of the sun beings an adjustment of this conflict was brought about by rendering the material organism, which made an independent cosmic consciousness possible, frail and perishable. It was necessary now for this part of the organism to be eliminated from time to time. During this elimination and for a certain time thereafter, the human ancestor was a being dependent only upon the influence of the sun. His consciousness became less independent; he lived in it in complete surrender to the life of the sun. The independent Moon part was then renewed. After a certain length of time, this process was repeated again and again. The human ancestor on the Moon thus lived in alternating conditions of clearer and duller consciousness, and this alternation was accompanied by a metamorphosis of the material aspect of his being. From time to time he discarded his Moon body and renewed it again later.

[ 45 ] Seen physically, a great variation appears in the kingdoms of the Moon described here. The mineral-plants, the plant-animals, and the animal-men are differentiated according to groups. This will be understood if we bear in mind that, because certain organisms have remained behind at each of the earlier stages of evolution, these organisms have been embodied, endowed with the most varied qualities. There are organisms that still display the characteristics of the first epochs of the Saturn evolution, some those of the middle periods, and some those of its end. This is also true of all the stages of the Sun evolution.

[ 46 ] Just as organisms connected with the progressively evolving cosmic body remain behind, so is this also the case with certain beings connected with this evolution. In the progressive development up to the appearance of the ancient Moon, several grades of such beings have already come into existence. There are, for instance, Spirits of Personality who, even on the Sun, have not yet attained their human stage; there are, however, others who, on the Sun, have retrieved their failure to rise to this stage. Many Fire Spirits, too, who should have become human on the Sun, have remained behind. Just as certain retarded Spirits of Personality withdrew during the Sun evolution from the body of the Sun and caused Saturn to arise again as a special cosmic body, so also in the course of the Moon evolution the beings described above withdrew to special cosmic bodies. Thus far we have spoken only of the separation into sun and Moon, but for the reasons given above, still other cosmic bodies detach themselves from the cosmic Moon body that made its appearance after the long pause between Sun and Moon evolutions. After a lapse of time there comes into existence a system of cosmic bodies, the most advanced of which, as may be easily seen, is the new sun. In much the same way that during the Sun evolution—as has already been described above—a bond of attraction was formed between the retarded Saturn kingdom and the Spirits of Personality on the new Saturn, now during the Moon evolution a bond is also formed between every such cosmic body and the corresponding Moon beings. It would carry us much too far to follow up in detail all the cosmic bodies that come into existence. It must suffice to have indicated the reason why a series of cosmic bodies is detached by degrees from the undivided cosmic organism that appeared in the beginning of mankind's evolution as Saturn.

[ 47 ] After the intervention of the Spirits of Form on the Moon, evolution proceeds for a time in the manner described. After this, another pause in outer activity ensues, during which the coarser parts of the three Moon kingdoms remain in a state of rest, but the finer parts—chiefly the human astral bodies—detach themselves from these coarser organisms. They enter a state in which the higher powers of the exalted sun beings can work upon them with special force.—After the rest period, they again permeate the parts of the human being composed of coarser substances. Through the fact that, during the pause, they have absorbed powerful forces in a free state, they are able to prepare these coarser substances for the influences that the regularly advanced Spirits of Personality and Spirits of Fire must, after a certain time, bring to bear upon them.

[ 48 ] These Spirits of Personality have attained a stage at which they possess the consciousness of inspiration. Not only are they able to perceive the inner state of other beings in pictures—as was the case in their former picture consciousness—but they are able to perceive the inner nature of these beings as a spiritual tone language. The Spirits of Fire, however, have risen to the degree of consciousness possessed by the Spirits of Personality on the Sun. As a result, both kinds of spirits are able to intervene in the matured life of the human being. The Spirits of Personality work upon his astral body, the Fire Spirits upon his ether body. The astral body thus receives the character of personality. It experiences henceforth not only pleasure and pain within itself, but it relates them to itself. It has not yet attained a full ego consciousness that says to itself, “I exist,” but it feels itself borne and sheltered by other beings in its environment. Looking up to them, as it were, it can say, “This, my environment, gives me existence.” The Fire Spirits work henceforth upon the ether body. Under their influence the movement of forces in this body becomes more and more an inner life activity. What thus comes into existence finds physical expression in a circulation of fluids and in phenomena of growth. The gaseous substances have condensed to a fluid. We can speak of a kind of nutrition in the sense that what is absorbed from without is transformed and worked over within. If we think perhaps of something midway between nutrition and breathing in the present day sense, then we shall have some idea of what happened at that time in this respect. The human being drew nutritive substances from the kingdom of the animal-plants. These animal-plants must be thought of as floating, swimming in—or even lightly attached to—a surrounding element in much the same way the present-day lower animals live in water or the land animals in the air. This element, however, is neither water nor air in the present sense of the word, but something midway between the two—a kind of thick vapor in which the most varied substances, as though dissolved, move hither and thither in the most varied currents. The animal-plants appear only as condensed, regular forms of this element, often differing physically very little from their environment. The process of respiration exists alongside the process of nutrition. It is not like what occurs on earth, but it is like an insucking and outpouring of heat. For supersensible observation it is as though, during these processes, organs opened and closed through which a warming stream flowed in and out. Through these organs the airy and watery substances are also drawn in and expelled, and because the human being at this stage of his evolution already possesses an astral body, this breathing and nutrition are accompanied by feelings, so that a kind of pleasure occurs when substances that are beneficial for the building up of the human being are drawn in from outside. Displeasure is excited when injurious substances flow in or even when they only approach the human being.—During the Moon evolution there was a kinship between the processes of breathing and nutrition, as described. Similarly the process of visualization was in close correspondence with the process of reproduction. Objects and beings in the environment of the humanity of the Moon did not produce immediate effects on any kind of senses. Visualization was of such a character that images were evoked in the dull dim consciousness by the presence of the things and beings in its neighborhood. These pictures had a much more intimate relationship with the actual nature of the environment than present-day sense perceptions which, through color, tone, and odor, only indicate the external aspects of things and beings. In order to have a clearer concept of this consciousness of the Moon humanity, let us imagine this humanity as being embedded in the above described vaporous environment. The most manifold processes occur within this mistlike element. Substances now unite, now separate. Certain parts condense, others become rarefied. All of this occurs in such a way that the human beings neither see nor hear it directly, but images are called forth by it in their consciousness. These may be compared to the images of present-day dream consciousness. For example, when an outer object falls to the ground and a sleeping man does not perceive the actual event itself, but instead experiences the rise of some kind of picture, he might, let us say, believe a shot was fired. The only difference is that the pictures of the Moon consciousness are not arbitrary as are the dream pictures of the present day. Although they are symbols, not copies, they correspond, nevertheless, to the outer events. A definite picture appears with a definite outer event. The Moon humanity is thus in the position to direct its actions in accordance with these pictures, just as present-day humanity directs its actions according to its perceptions. Notice, however, must be taken of the fact that conduct based on perception admits of freedom of choice, while action under the influence of the pictures indicated is impelled by a dull urge.—This picture consciousness is by no means one by which only outer physical processes are visualized, but through them the spiritual beings ruling behind the physical facts as well as their activities are imaginatively perceived. Thus the Spirits of Personality become, as it were, visible in the objects of the animal-plant kingdom; behind and within the mineral-plant beings the Fire Spirits appear. The Sons of Life appear as beings that the human being is able to picture mentally without connection with anything physical; he perceives them, as it were, as etheric soul forms.—Although these mental pictures of the Moon consciousness were not copies, but only symbols of the outer world, they did have a much more important effect upon the inner nature of the human being than the present visualizations of man transmitted through outer perception. They had the power to set the whole inner being in motion and activity. The inner processes shaped themselves in accordance with them. They were genuine formative forces. The human being took on the shape these formative forces gave him; he became, as it were, a copy of his processes of consciousness.

[ 49 ] The further that evolution continues in this manner, the deeper and more incisive is the change that in consequence takes place in the human entity. The power that proceeds from these consciousness-images is gradually no longer able to extend over the entire human corporeality. The latter divides into two parts, two natures. Members are fashioned that are subject to the formative effect of the picture consciousness, and to a great degree they become a copy of the life of mental images in the sense of the above description. Other organs, however, withdraw from this influence. The human being, in one part of his nature is, as it were, too dense, too much determined by other laws to be able to conduct himself according to the consciousness-pictures. These withdraw from human influence, but they become subject to the influence of the exalted sun beings themselves. A rest period precedes this stage of evolution, during which the sun spirits gather the power to work upon the Moon beings under wholly new conditions.—After this pause the human being is distinctly split into two natures. One of these natures, not subject to the independent activity of the picture consciousness, takes on a more definite form and comes under the influence of forces that, to be sure, proceed from the Moon body, but within which they arise only through the influence of the sun beings. This part of the human being participates increasingly in the life that is inspired by the sun. The other part rises out of the former like a kind of head. It is in itself mobile, plastic, and becomes the expression and bearer of the dull life of consciousness of the human being. Yet the two parts are closely bound together. They send their fluids into one another, and their members stretch from one into the other.

[ 50 ] A significant harmony is now achieved through the fact that, during the time in which all this happened, a relationship between sun and Moon has been developed that is in accord with the direction of this evolution.—It has already been pointed out in a previous paragraph (see page 150) how, as a result of their stage of evolution, the advancing beings sever their cosmic bodies from the general cosmic mass. They radiate the forces in accordance with which the substances form themselves. Sun and Moon have thus separated from one another in accordance with the necessity of establishing proper dwelling places for the corresponding beings. This conditioning of substance and its forces by means of the spirit, however, extends further. The beings themselves determine certain movements of cosmic bodies and their definite revolution around each other. In this way these bodies come into varying positions in, relation to each other. If the location or position of one cosmic body in relation to another is changed, then the effects of their corresponding beings upon one another are also changed. This happened with the sun and the Moon. Through the movement begun by the Moon around the sun, the human beings come now under the influence of the sun activity, now they turn away from this influence and are then more dependent upon themselves. The movement is a result of the secession of certain Moon beings already described and the adjustment of the conflict brought about by it. It is only the physical expression of the spiritual relationship of forces created by this secession. The revolution of one body around the other resulted in the previously described changing states of consciousness in the beings dwelling on the cosmic bodies. It can be said that the Moon alternately turns its life toward and away from the sun. There is a sun period and a Moon period; during the latter, the Moon beings develop on the side of the Moon that is turned away from the sun. For the Moon, however, something else was added to the movement of the heavenly bodies. The retrospective supersensible consciousness is able to see how the Moon beings themselves revolve around their own cosmic body in quite regular periods. At certain times they seek out the places where they can expose themselves to the influence of the sun. At other epochs they migrate to the regions where they are not exposed to this influence and where they can, as it were, reflect upon themselves.

[ 51 ] In order to complete the picture of these processes, we have also to consider that at this time the Sons of Life reach their human stage. The human being on the Moon cannot yet use his senses, the primal indications of which had come into existence already on Saturn, for his own perception of external objects. At the Moon stage of evolution, however, these senses become the instruments of the Sons of Life. The latter make use of these senses in order to perceive by means of them. These senses, which belong to the physical human body, enter in this way into reciprocal relationship with the Sons of Life, who not only make use of them, but perfect them as well.

[ 52 ] Through the changing relationships to the sun a change occurs, as described, in the conditions of life within the human being himself. Things shape themselves in such a way that each time the human being comes under the influence of the sun, he devotes himself more to the life of the sun and its phenomena than to himself. At such times he experiences the grandeur and majesty of the universe as this is expressed in the sun existence. He absorbs this. The exalted beings who have their habitation upon the sun exercise their power upon the Moon, which in turn has its effect upon the being of man. This effect does not extend to the entire human being; it affects particularly those parts of him that have withdrawn from the influence of his own picture consciousness. Thus the physical and ether bodies especially attain a certain size and form, but in order that this may occur, the phenomena of consciousness withdraw. When, now, the life of the human being is removed from the influence of the sun, he is occupied with his own nature. An inner vivacity begins chiefly in the astral body, but the external shape becomes less conspicuous, less perfect in form.—Thus during the Moon evolution there are these two clearly distinguishable, alternating states of consciousness—a duller state during the sun period and a clearer state during the period in which life is more dependent upon itself. The first state is, indeed duller, but it is for that reason also more selfless. Man surrenders himself more to the outer world, to the universe mirrored in the sun. There is an alternation in the states of consciousness that may be compared with the alternation of sleeping and waking in the present human being, as well as with his life between birth and death on the one hand, and with the more spiritual existence between death and a new birth, on the other. The awakening on the Moon, when the sun period gradually ceases, should be characterized as a state intermediate between our present waking every morning and our being born. Likewise, the gradual dimming of consciousness at the approach of the sun period may be likened to an intermediate state between going to sleep and dying, for a consciousness of birth and death similar to the one belonging to present-day man did not yet exist on the ancient Moon. In a kind of sun-life the human being surrendered himself to the enjoyment of this life. He was, during this time, withdrawn from his own life. He lived more spiritually. Only an approximate and comparative description of what the human entity experienced in these periods can be attempted. He felt as though the causative forces of the cosmos streamed into him, pulsated through him. He felt as though intoxicated with the harmonies of the universe of which he partook. At such times his astral body was as though freed from the physical body, and a part of the life body was likewise withdrawn from it. This organism composed of astral body and life body was like a marvelous, delicate musical instrument upon whose strings the mysteries of the universe resounded, and the members of that part of the human being upon which consciousness had but little influence took on forms in response to the universal harmonies, for in these harmonies the sun beings were active. Thus, through spiritual cosmic tones this human part was given form. The alternation between the brighter state of consciousness and this duller one during the sun period was not as abrupt as is the alternation between waking and a completely dreamless sleep for man today. The picture consciousness, to be sure, was not as clear as the present waking consciousness; the other consciousness, in turn, was not as dull as the dreamless sleep of today. Thus the human being had a vague notion of the play of universal harmonies in his physical body and in that part of the ether body that had remained united with it. At the time during which the sun was not shining, as it were, for the human being, the imaginative thought pictures pervaded his consciousness instead of harmonies. Especially those members of the physical and ether bodies that were under the direct power of consciousness were then vivified. In contrast, however, the other parts of the human being, upon which the formative forces from the sun now had no influence, passed through a kind of hardening and drying out process. When the sun period again drew near, these old bodies disintegrated; they severed themselves from the human being and then, as though from the grave of his old corporeality, he arose, inwardly newly formed, although he was still insignificant in this new shape. A renewal of the life-processes had taken place. Through the activity of the sun beings and their harmonies the new-born body again reached its perfection and the process described above repeated itself. Man experienced this renewal as the donning of a new garment. The kernel of his being had not passed through an actual birth or death, it only had shed its skin, as it were, by passing over from a spiritual tone-consciousness in which it yielded itself up to the external world, to one in which it was turned more toward the inner life. The old body had become unusable; it was cast off and then renewed. This characterizes more exactly what was described above as a kind of reproduction, and of which it was said that it is closely related to visualizing activity. The human being has generated his kind with respect to certain parts of the physical and ether bodies. Yet there is no engendering of a daughter being completely distinguished from its parent, but the essential kernel of the latter passes over into the former. This kernel does not produce a new being, but brings itself forth in a new form. Thus the Moon human being experiences a change of consciousness. When the sun epoch approaches, his visualizations become duller and duller, and a state of blissful surrender pervades him. Within his quiet inner being resound cosmic harmonies. Toward the end of this period the images in the astral body begin to revive. Man begins to feel and experience himself. He experiences something like an awakening from the blissfulness and quiet into which he was immersed during the sun period. In this connection yet another important experience occurs. With the new awakening of the picture consciousness the individual man perceives himself as though enveloped in a cloud that had descended upon him like a being from the cosmos. He feels this being as something belonging to him, as a completion of his own nature. He feels it as something that gives him his own existence; he feels it as his ego. This being is one of the Sons of Life. He feels toward this being somewhat as follows, “I lived in this being even during the sun period of the Moon when I had surrendered myself to the glory of the cosmos, but at that time it was invisible to me. Now, however, it becomes visible to me.” It is also from this same Son of Life that the power proceeds that produces the activity performed by man upon his own bodily nature during the sunless period. Then when the sun period again approaches, man feels as if he himself became one with the Son of Life. Even though he may not behold him, nevertheless he feels himself intimately united with the Son of Life.

[ 53 ] The relationship to the Sons of Life was of such a character that not each individual human being had a Son of Life for himself, but a whole group of human beings felt that one of these beings belonged to it. Thus on the Moon the inhabitants lived divided into such groups, and every group looked up to a Son of Life as the common group ego. The difference between the groups became apparent through each group having a different form, especially in its ether bodies. But since the physical bodies are formed in accordance with the ether bodies, the differences in the latter were imprinted upon the former, and the various human groups appeared as so many different types of men. When the Sons of Life looked down upon the human groups belonging to them, they saw themselves, as it were, manifolded in the individual human beings. In this way they experienced their own egohood. They mirrored themselves in the human beings. This was also the task of the human senses at that time. We have seen that these did not yet transmit any external objective perceptions. But they reflected the being of the Sons of Life. What these Sons of Life perceived through this reflection gave to them their ego consciousness. It was, however, the images of the dull, vague Moon consciousness that were aroused in the human astral body by this reflection.—The effect of this activity of man, achieved in reciprocal relationship with the Sons of Life, brought into existence the first traces of the nervous system in the physical body. The nerves represent a sort of extension of the senses into the inner nature of the human body.

[ 54 ] From this description it can be seen how the three categories of spirits, the Spirits of Personality, the Fire Spirits, and the Sons of Life, are active upon the Moon man. If the main period of the Moon evolution—the middle evolutionary period—is considered, we may say that it was then that the Spirits of Personality implanted independence, the character of personality, in the human astral body. It is due to this fact that during the time when the sun does not shine on the human being, as it were, he can turn in upon himself, is able to fashion himself. The Fire Spirits manifest themselves in the ether body to the degree that this body imprints upon itself the independent human structure. It is because of them that the human being feels himself to be again the same being each time after the renewal of his body. A kind of memory is thus given to the ether body through the Fire Spirits. The Sons of Life work upon the physical body in such a way that it is able to become the expression of the now independent astral body. They thus make it possible for this physical body to become a physiognomic copy of its astral body. On the other hand, higher spiritual beings, especially the Spirits of Form and the Spirits of Movement, intervene in the formation of physical and ether bodies insofar as these develop in the sun periods independent of the autonomous astral body. It is from the sun that their intervention occurs in the manner described above.

[ 55 ] Under the influence of such facts the human being gradually matures in order to develop in itself the germ of spirit self, just as in the second half of the Saturn evolution the human being developed the germ of spirit man, and on the Sun the germ of life spirit. Through this, all relationships on the Moon change. Through the successive changes and renewals human beings have become ever more noble and delicate. They have also gained in strength. As a result, the picture consciousness was increasingly preserved also during the sun cycles. In this way it acquires an influence over the formation of the physical and ether bodies that formerly happened only through the activity of the sun beings. What happened on the Moon through the human beings and the spirits united with them became more and more like the former achievements of the sun with its higher beings. As a result, these sun beings could increasingly apply their forces for the sake of their own evolution and because of this the Moon became ready, after a certain length of time, to be reunited with the sun.—Spiritually perceived, these processes appear as follows. The revolting Moon beings have been gradually overcome by the sun beings and must now adjust themselves by becoming subject to them, so that the functions of both are in mutual harmony.—This happened only after long preceding epochs in which the Moon cycles became shorter and shorter and the sun cycles longer and longer. A cycle of evolution now begins during which sun and Moon are again a single cosmic organism. At this time the physical human body has become wholly etheric.—When this is said, it must not be imagined that under such conditions we cannot speak of a physical body. What has been formed as physical body during the Saturn, Sun, and Moon evolutions still remains present. It is important to recognize the physical not only where it manifests outwardly physically. The physical can also be present in such a way that it can show externally the form of the etheric, and indeed, even show the form of the astral. It is important to differentiate between external appearances and inner laws. A physical body can become etherized or astralized, yet at the same time retain its physical laws. This is the case when the human physical body on the Moon has reached a certain degree of perfection. It becomes ether-like. When, however, supersensible consciousness—able to observe things of this kind—turns its attention to such an ether-like body, it appears to it permeated not by the laws of the etheric but by the laws of the physical. The physical is taken up into the etheric in order to rest there and be fostered as in a maternal womb. Later it appears again in physical form but at a higher stage. Were the human Moon being to keep its physical body in the grossly physical form, the Moon would never be able to reunite itself with the sun. By the acquisition of an etheric form, the physical body becomes more related to the ether body and it can, moreover, be permeated again more inwardly by those parts of the ether and astral bodies that, during the sun periods of the Moon evolution, had to withdraw from it. The human entity, which appeared like a double being during the separation of sun and Moon, becomes again a unified being. The physical becomes more soul-like, and the soul in turn more closely united with the physical.—The sun spirits, into whose direct sphere this unitary human being has now come, are able to work upon him quite differently from the time when they worked from without, downward upon the Moon. The human being is now more in a soul and spirit environment. Through this fact the Spirits of Wisdom can achieve a significant effect. They imprint wisdom in him. They ensoul him with wisdom. He becomes in this way in a certain sense an independent soul. To the influence of these beings is added that of the Spirits of Motion. They act especially upon the astral body in such a way that, under the influence of the beings described, it evolves a soul activity and a life of ether body filled with wisdom. The wisdom-filled ether body is the first germinal nucleus of what has been described in an earlier chapter as the intellectual soul in present-day humanity, whereas the astral body stimulated by the Spirits of Motion contains the germinal nucleus of the sentient soul. Because all this is brought about within the human entity in its increased state of independence, these germinal nuclei of the intellectual and sentient souls appear as the expression of spirit self. The mistake must not be made of thinking that, at this period of evolution, spirit self is something special, independent of the intellectual and sentient souls. These latter are only the expression of spirit self that signifies their higher unity and harmony.

[ 56 ] It is of special significance that during this epoch the Spirits of Wisdom intervene in the manner described. They do this not alone in respect of the human being but also of the other kingdoms that have developed upon the Moon. When the sun and Moon again become united, these lower kingdoms are drawn within the sphere of the sun. All that was physical in them becomes etherized. Thus, just as human beings are to be found on the sun, so there are also to be found mineral-plants and plant-animals. These other creatures, however, remain endowed with their own laws. They feel, therefore, like strangers in their new surroundings. They appear with a nature that has little in common with that of their environment. But since they have an etheric form, the activity of the Spirits of Wisdom can extend to them also. All that has come from the Moon into the sun is now permeated with the forces of the Spirits of Wisdom. Therefore what is fashioned from the sun-Moon organism within this evolutionary period may be called the “Cosmos of Wisdom.”—When our Earth system, as a descendant of this Cosmos of Wisdom, appears after a rest period, all the beings coming to life again upon the Earth, springing forth from their Moon nuclei, show themselves filled with wisdom. Thus we see the reason why the present earth man, looking attentively at the things about him, can discover wisdom in the nature of their being. We can marvel at the wisdom in each plant leaf, in each animal and human bone, in the miraculous structure of the brain and heart. When man needs wisdom in order to understand things, that is, when he extracts wisdom from them, it shows that wisdom exists in the things themselves. For however much the human being might try to understand the things by means of ideas filled with wisdom, he would be unable to extract any wisdom from them were it not already embodied in the things themselves. Anyone who wishes by means of wisdom to comprehend things that, as he thinks, have not first received wisdom, may also imagine that he can take water out of a glass into which none has previously been poured. The Earth, as will be seen later on in this book, is the resurrected ancient Moon. It appears as a wisdom-filled organism because in the epoch described it has become permeated by the forces of the Spirits of Wisdom.

[ 57 ] It will, it is hoped, appear comprehensible that in this description of the Moon conditions only certain transitory forms of evolution could be concentrated upon. Certain things in the progress of events had to be selected and emphasized for the description. This kind of description offers, to be sure, only single pictures, and the preceding descriptions of evolution may therefore seem lacking through not being woven into a web of definitely fixed concepts. In regard to such an objection attention may perhaps be drawn to the fact that the description has intentionally been given in less concise concepts. For it is not so much a question here of the construction of speculative concepts and ideas, but rather of a mental picture of what can present itself to the spiritual eye through supersensible perception directed to these facts. These facts do not appear in such sharp and definite outlines in the Moon evolution as is the case with the perceptions on our earth. In the Moon epoch we are concerned with vacillating, changing impressions, with fluctuating, mobile pictures, and with their transitions. Besides this, we must consider the fact that we are concerned with an evolution covering long, long periods of time and that in describing this, only momentary pictures can be seized on and fixed.

[ 58 ] At the point of time when the astral body implanted in the human being has advanced him so far in his evolution that his physical body gives the Sons of Life the possibility of attaining their human stage, the actual climax of the Moon epoch is reached. At that time the human being also has attained all that this epoch can give him for his inner development on the forward path. The following cycle, that is, the second part of the Moon evolution, can be designated as one of ebb-tide. But it can be seen that with respect to the human environment and also to man himself something most important transpires just at this period. It is then that wisdom is implanted within the sun-Moon body. We have seen that during this ebb-tide the nuclei of the intellectual and sentient souls are engendered. Yet it is not until the Earth period that their unfolding and that of the consciousness soul occurs together with the birth of the ego, of independent self-consciousness. At the Moon stage, the intellectual and sentient souls do not yet appear as though the human being himself were able to express himself through them, but as though they were instruments for the Sons of Life belonging to the human being. If we wish to characterize the feeling that man had on the Moon in regard to this, we would have to say that he felt as follows. “The Son of Life lives in and through me; he beholds the Moon environment through me; he thinks in me about the things and beings in this environment.” The Moon man feels overshadowed by his Son of Life, he experiences himself as the instrument of this higher being, and during the separation of sun and Moon, when the Moon was turned away from the sun, he had a feeling of greater independence. At the same time he also felt as if the ego belonging to him, which had disappeared from his picture-consciousness during the sun cycles, now became visible to him. This was for the Moon human being what we might call alternation in the states of consciousness. This gave him the feeling, “In the sun period my ego soars away with me up into higher regions to sublime beings, and, when the sun disappears, it descends with me into lower worlds.”

[ 59 ] A preparatory period preceded the actual Moon evolution. A kind of repetition of the Saturn and Sun evolution occurred at that time. Then, after the reunion of the sun and Moon in the ebb-tide period, two epochs can likewise be distinguished during which there take place, to a certain degree, even physical condensations. The psycho-spiritual states of the sun-Moon organism alternate with physical states. In these physical epochs the human beings, and likewise the beings of the lower kingdoms, appear in stiff forms, lacking independence, forms that were forecasts of what they were to become as more independent shapes later on in the Earth evolution. Thus we can speak of two preparatory periods of the Moon evolution and of two others during the time of ebb-tide. Such epochs can be called cycles. In what follows the two preparatory cycles, and that precedes the two cycles of ebb-tide—that is, in the time of the Moon separation—three epochs can also be distinguished. It is in the middle epoch of these three that the Sons of Life reach their human status. Prior to this there is an epoch during which all conditions lead to a concentration on achieving this main event. Then another epoch follows that can be described as a condition in which the beings become familiar with and develop the new creations. Thus the middle period of the Moon evolution is divided into three epochs. Together with the two preparatory and the two ebb-tide epochs, they make seven Moon cycles. It may thus be said that the entire Moon evolution runs its course in seven cycles. Between these cycles lie rest periods that have been mentioned previously. We shall arrive at a true conception of the situation only if we do not imagine abrupt transitions between periods of activity and those of rest. The sun beings, for example, withdraw, little by little, from their activity on the Moon. A time begins for them that, outwardly observed, appears like their period of rest, while upon the Moon itself, animated, independent activity reigns. Thus the period of activity of one kind of being extends into the rest period of other beings. If we take these things into account we can speak of a rhythmic rising and falling of forces in cycles. Indeed, similar divisions can also be observed within the seven Moon cycles described. We can then call the whole Moon evolution a great cycle, a planetary cycle; the seven divisions within one of these cycles, small cycles, and the divisions of these last again still smaller sub-cycles. This membering into seven times seven sections is already observable in the Sun evolution and is indicated also during the Saturn epoch. Yet we must consider the boundaries between the divisions as being blurred on the Sun and as being still more vague on Saturn. The boundary lines become more and more clearly defined the farther evolution proceeds toward Earth.

[ 60 ] After the conclusion of the Moon evolution described in the foregoing sketch, all beings and forces concerned appear in a more spiritual form of existence, a form that stands at a quite different level from that of the Moon period and also from that of the subsequent Earth evolution. A being who possessed such highly developed capacities of cognition that he could perceive all the details of the Moon and Earth evolutions would not necessarily be able also to perceive what happens between the two evolutions. For such an individual, the beings and forces at the end of the Moon period would disappear as though into nothingness and after the lapse of an interim make their appearance again out of the dim darkness of the cosmic womb. Only a being possessing still higher faculties could follow up the spiritual events that occur in this interim.

[ 61 ] At the end of the interval of rest from outer activity, the beings who had taken part in the evolutionary processes on Saturn, Sun, and Moon appear with new abilities and faculties. The beings standing above men have acquired, through their previous acts, the capacity to develop the human being to such a point that, during the Earth period following the Moon period, he can unfold in himself a degree of consciousness that stands one stage higher than the picture-consciousness possessed by him during the Moon period. Man, however, must first be prepared to receive what is to be bestowed upon him. During the Saturn, Sun, and Moon evolutions he invested his being with a physical, life, and astral body, but these members of his being have received only the capacities and forces that enable them to live in a picture-consciousness; they still lack the organs and structure enabling them to perceive a world of outer sense objects as it is required for the Earth stage. Just as the new plant only develops what is inherent in the seed coming from the old plant, so in the beginning of the new stage of evolution the three members of human nature appear with structures and organs that make possible the development of picture-consciousness only. They must first be prepared for the development of a higher stage of consciousness.—This takes place in three preliminary stages. In the first stage, the physical body is raised to a level where it is possible to make the necessary transformation that can be the basis for an objective consciousness. This is a preliminary stage of the Earth evolution, which may be termed a repetition of Saturn at a higher level, for during this period, just as during the Saturn evolution, higher beings work only upon the physical body. When the physical body has progressed far enough in its evolution, all beings must again pass over into a higher form of existence before the life or ether body can also advance. The physical body must be remodeled, as it were, in order to be able, when it unfolds again, to receive the more highly developed life body. After this intermediate period devoted to a higher form of existence, something like a repetition of the Sun evolution takes place on a higher level for the purpose of developing the life body. Again after an intermediate period something similar happens for the astral body in a repetition of the Moon evolution.

[ 32 ] Let us now turn to the events of evolution after the completion of the third of the recapitulation periods just described. All beings and forces have again become spiritualized. During this spiritualization they have ascended into sublime worlds. The lowest of these worlds in which something of these beings and forces can still be perceived during this period of spiritualization, is the same world in which the present human being dwells between death and re-birth. These are the regions of the land of spirits. The beings and forces then gradually descend again to lower worlds. Before the physical Earth evolution begins, they have descended so far that their lowest manifestations are to be perceived in the astral or soul world.

[ 63 ] Everything human existing at this period still possesses its astral form. In order to understand this state of humanity, special attention should be given to the fact that man possesses a physical body, a life body, and an astral body, but that the physical body as well as the life body do not yet exist in a physical or etheric form, but in an astral form. What at that time makes the physical body physical is not its physical form but the physical laws that are present in it, although it has an astral form. It is a being ruled by physical laws appearing in soul form. This is also true of the life body.

[ 64 ] At this stage of evolution the Earth stands before the spiritual eye as a cosmic being that is wholly soul and spirit, and in which the physical and life forces still appear in soul form. Within this cosmic structure everything that is to be transformed later into the creatures of the physical earth is contained in a germinal state. This cosmic Earth being is luminous, but its light is not one that physical eyes could perceive, even were they present, for it gleams with soul radiance only for the opened eye of the seer.

[ 65 ] In this cosmic being something now takes place that may be called a condensation, which after a time results in a fire form appearing in the midst of this soul structure, a form similar to Saturn in its densest condition. This fire form is interwoven with the activities of the various beings who participate in evolution. What may be observed as a reciprocal activity between these beings and the celestial body is like an emerging from the Earth fire-ball and a reimmersing in it. Therefore the Earth fire-ball is by no means a uniform substance, but something like an organism permeated with soul and spirit. The beings who are destined to become human beings in our present form on the Earth are still in a condition in which they participate the least in the activity of immersion in the fire-body. They still remain almost wholly in the non-condensed environment. They still are within the bosom of the higher spiritual beings. At this stage they touch the fire Earth only with one point of their soul form, with the result that the heat causes a part of their astral form to condense. Through this fact, Earth life is enkindled within them, but the largest part of their being still belongs to the world of soul and spirit. Only through the contact with the Earth fire does the warmth of life play around them. If we wish to form a sensible-supersensible picture of this human being in the beginning of the physical Earth period, we must imagine an egg-shaped soul form, existing in the surroundings of the Earth enclosed by a cup at its lower end like an acorn. But the substance of the cup consists purely of heat or fire. The enkindling of life within the human being was not the only result of this enclosure in heat, but simultaneously with it a change in the astral body occurred. Inserted into it is the primal nucleus of what later becomes the sentient soul. Therefore, it may be said that at this stage of his existence man consists of sentient soul, astral body, life body, and physical body woven of fire. The spiritual beings who take part in human existence surge up and down in the astral body; through the sentient soul man feels himself bound to the body of the Earth. At this time, therefore, he has a preponderant picture-consciousness in which the spiritual beings manifest themselves. He lies within their bosom, and the sensation of his own bodily existence appears only as a point within this consciousness. From the spiritual world he looks down, as it were, upon an earthly possession about which he feels, “That is mine.”—The condensation of the Earth advances further and further and with it the characterized organizing of man becomes ever more distinct. At a definite point of time in its evolution the Earth becomes condensed to such a degree that only a part remains fiery. Another part has taken on a substantial form that may be represented as gas or air. A change now takes place also in man. Not only the Earth heat touches his organism, but air substance is drawn into his fire body. Just as heat has enkindled life in him, so air playing about him produces an effect that may be likened to spiritual tone; his life body resounds. At the same time the astral body detaches a part of itself; this becomes the primal nucleus of what appears later as the intellectual soul.—In order to form a picture of what is taking place at this time within the human soul, we must realize that beings higher than men surge up and down within the air-fire body of the Earth. In the fire Earth we have first the Spirits of Personality who are of importance to man, and when the latter is aroused to life by the Earth heat, his sentient soul says to itself, “These are the Spirits of Personality.” Likewise, the beings who have been called Archangels—in the sense of Christian esotericism—proclaim themselves in the air body, and when the air plays about the human being it is their activities that he experiences in himself as tone; the intellectual soul says to itself, “These are the Archangels.” Thus, at this stage man does not yet perceive through his connection with the Earth what might be called an aggregation of physical objects, but he lives in sensations of heat arising in him and in sounding tone; in these heat streams and tone waves he perceives the Spirits of Personality and the Archangels. He cannot, however, perceive these beings directly; he can only sense them through the veil of heat and tone. While these perceptions coming from the Earth penetrate his soul, still rising and falling within it are the images of the higher beings in whose bosom he feels his existence.

[ 66 ] The evolution of the Earth now advances further and its continuation expresses itself again in condensing. The Earth receives the watery substance into its body, which now consists of three members—the fiery, the airy, and the watery elements. Prior to this an important event takes place. An independent cosmic body severs itself from the fire-air Earth. This becomes in its subsequent evolution the present sun.⁴ Previously, Earth and sun were one body. After the separation of the sun, the Earth⁵ still contains within it all that comprises the present moon. The separation of the sun takes place because exalted beings can no longer endure the matter now condensed to water in their own evolution and in their task for the advancement of the Earth. They extract from the general Earth mass the substance alone suited to their purposes and withdraw in order to establish a new habitation in the present sun. They now send down their activities from the sun to the Earth. Man, however, needs for his further development a place of action in which substance continues to condense.

[ 67 ] The incorporation of the watery substance into the Earth body is accompanied by a change in the human being. Not only does fire stream into him and air play about him, but watery substance is incorporated into his physical body. At the same time his etheric part undergoes a change and he perceives it now as a delicate body of light. Previously he felt the streams of heat arising from the Earth, he experienced air pressing upon him through tones. Now the watery element also penetrates his fire-air body, and he perceives its instreaming and outstreaming as a flashing up and dimming of light. In his soul also a change has taken place. To the germs of the sentient and intellectual souls is now added that of the consciousness soul. In the water element the Angels are active; they are also the actual producers of light. The human being feels as though they appeared to him in light.—Certain higher beings who were previously within the Earth body now work down upon it from the sun; through all this there is a change in the effects on the Earth. Man chained to the Earth would no longer be able to sense the effects of the sun beings within himself if his soul were constantly turned toward the Earth from which he has received his physical body. An alternation now takes place in the states of human consciousness. The sun beings tear the human soul away from the physical body at certain times so that man now lives alternately within the bosom of the sun beings, purely as a soul, and at other times in a condition where he is united with the body and receives the influences of the Earth. If he is in the physical body, the streams of heat surge up to him; the air masses sound around him; the waters flow in and out of him. If he is outside his body, his soul is then permeated by the images of the higher beings in whose bosom he lives.—At this stage of its evolution the Earth experiences two alternating periods. During the one, it is permitted to weave its substances around the human souls and invest them with bodies; during the other, the souls desert it and only the bodies remain. It, together with the human beings, is in a sleeping state. It is entirely possible to say that at this time of the far distant past the Earth passes through a day and a night period. (This expresses itself physically and spatially in the movement of the Earth in relation to the sun as a result of the mutual action of the sun and Earth beings. In this way the alternation in the characterized day and night period is effected. The day period occurs when the Earth surface upon which man is evolving is turned toward the sun. The night period, that is, the time during which man leads a purely soul existence, occurs when this surface is turned away from the sun. It should not, however, be imagined that in that primeval epoch the Earth's movement around the sun was at all like that of the present. The conditions were then quite different. It is, however, useful to realize here that the movements of the heavenly bodies arise as a result of the relationships the spiritual beings inhabiting them bear to one another. The heavenly bodies are brought into such positions and movements through soul and spirit causes that the spiritual states are enabled to unfold themselves in the physical world.)

[ 68 ] Were we to turn our glance toward the Earth during its night period we would see its body in a corpse-like state, for it consists in large part of the decaying bodies of human beings whose souls dwell in another state of existence. The organic, watery, and aeriform structures constituting the human bodies fall into decay and resolve themselves into the rest of the Earth mass. Only that part of the human body, which at the very beginning of the Earth evolution took form through the co-activity of fire and the human soul, and in consequence became continually denser, remains in existence like an outwardly inconspicuous germinal nucleus. What is said here about day and night should, therefore, not be taken to be at all similar to what is indicated by these terms at the present earth stage. If at the beginning of the day period the Earth again is a participant in the direct effect of the sun, then the human souls penetrate into the realm of physical life. They come in contact with the nuclei mentioned above and cause them to germinate so that the latter assume an external form that appears like a copy of the human soul nature. It is something like a gentle fructification that occurs between the human soul and the germinal human body. These souls thus embodied now begin also to draw in the surrounding air and water masses and to incorporate them into their bodies. The air is expelled from the organized body and then drawn in again; this is the first indication of what is later to become the breathing process. The water is also drawn in and then expelled; this is the origin of the process of nutrition. These processes are not yet externally perceived. A kind of outer perception occurs through the soul only in the already mentioned fructifying process. Then the soul feels dully its awakening into physical existence by coming in contact with the germinal body the Earth offers it. It hears something that may be expressed in the words, “That is my form!” and this feeling, which might also be called a dawning of the ego-feeling, remains in the soul during its entire connection with the physical body. The process of assimilating air, however, is felt by the soul as something entirely of a soul-spirit nature, entirely pictorial. It appears in the form of an up and down undulating tone-configuration that gives shape to the developing embryonic body. The soul feels itself surrounded completely by undulating tone, and it is conscious of how it fashions its own body according to these tone forces. Thus, at that stage, human forms took shape that are not observable by present-day human consciousness in an external world. They fashion themselves in plant and flowerlike structures of delicate substance that are inwardly mobile, appearing like fluttering flowers, and during the Earth period the human being experiences the blissful feeling of being fashioned into such forms. The absorption of the watery parts is felt in the soul as a source of power, as an inner strengthening. Seen from without it appears as growth of the physical human structure. With the waning of the direct effect of the sun the human soul also loses the power to control these processes. By degrees they are discarded. Only those parts remain that permit the above characterized germinal nucleus to ripen. The human being, however, forsakes his body and returns to the spiritual state of existence. (Since not all parts of the Earth body are used in fashioning human bodies, it should not be imagined that during the night period the Earth consists solely of decaying corpses and germinal nuclei awaiting to be wakened. All of these are embedded in other forms that take shape from the substances of the Earth. The condition of these will be shown later.)

[ 69 ] The process of Earth-substance condensation now continues. The solid element, which may be called “earthy,” is added to the watery element. With this the human being also begins to invest his body with the earthy element during his sojourn on Earth. As soon as this investing process begins, the forces that the soul brings with it from the time it is freed from the body no longer have the same power as previously. Formerly, the soul fashioned the body for itself from the fiery, airy, and watery element according to the tones sounding around it and the light shapes playing about it. The soul is unable to do this with the solidified form. Other powers now intervene in the fashioning process. In the part of the human being that remains when the soul abandons the body, now not only a germinal nucleus is present, which is quickened by the returning soul, but an organism is present that contains also the vivifying force itself. By its severance, the soul does not leave behind on Earth merely a likeness of itself, but It also implants a part of its vivifying power into the likeness. When the soul reappears on Earth, it can no longer only awaken the likeness to life, but the quickening must take place in the likeness itself. The spiritual beings who affect the Earth from the sun sustain the quickening force in the human body although man himself is not on Earth. By incarnating, the soul feels not only the resounding tones and light shapes in which it senses the presence of the beings standing next above it, but through the intake of the Earth element it feels the influence of the still higher beings who have established their field of activity on the sun. Previously man felt himself belonging to the beings of soul and spirit with whom he was united when body-free. His ego still existed within their bosom. This ego now confronts him during physical embodiment while at the same time the surrounding world encompasses him. Independent likenesses of the soul-spirit nature of the human being were now on Earth, likenesses that, when compared with the present human bodies, were structures composed of delicate substantiality, for the earthy parts mingled with them only in the finest state, in a way comparable to the modern human being's absorption of the finely diffused substances of an object with his organ of smell. Human bodies were like shadows. Since they were distributed over the whole Earth, however, they became subject to the Earth influences, which varied at different points of its surface. While previously the bodily likenesses corresponded to the soul-men who animated them and, for that reason, were essentially similar to one another over the whole Earth, now variations appear among human forms. In this way what later emerged as race differentiation was prepared.—Coincident with the growing independence of the human bodily being there was a loosening of the previous close connection between the earth man and the soul-spirit world. When the soul now left the body, the latter lived on in a sort of continuation of life.—If evolution had continued in this way, the Earth would have had to harden under the influence of its solid element. Supersensible knowledge, looking back upon these conditions, perceives how the human bodies abandoned by their souls solidify more and more. After a time the souls returning to Earth would have found no usable material with which they might unite. All the substances suitable for the human being would have been employed in filling the Earth with the woodlike remains of incarnations.

[ 70 ] An event then occurred that gave a different direction to the whole process of evolution. Everything was eliminated that could contribute to permanent induration in the solid Earth substance. At that time our present moon⁶ withdrew from the Earth, and what had previously contributed directly to the fashioning of permanent forms in the Earth worked now indirectly in a diminished way from the moon. The higher beings upon whom this fashioning of form depends had decided no longer to bestow their effects upon the Earth from within it, but to bestow them upon it from the outside. As a result there appeared a variation in the bodily human structure that must be regarded as the beginning of the separation into two sexes, male and female. The human structures composed of fine substance that previously inhabited the Earth, permitted—through the co-operation within themselves of both these forces, the germinal and the engendering force—the new human form, their descendant, to come into existence. These descendants now transformed themselves. In the one group of such descendants, the soul-spirit germ force was more effective; in the other group it was the life-giving, engendering force that was more effective. This was caused by the weakening of the power of the Earth element through the withdrawal of the moon from the Earth. The interworking of both forces became more delicate than it was previously when it occurred in a single living individual. As a result the descendant, too, was more delicate, finer. He entered the earth⁷ existence in a delicately formed structure and only by degrees did the more solid substances pervade it. This gave the possibility for the soul—returning to earth—to unite itself again with the body. Now the soul quickened the body no longer from without, for this quickening occurred on the earth itself, but it united itself with it and caused it to grow. A certain limit, however, was set to this growth. As a result of the moon separation, the body had for a time become flexible, but the longer it continued to grow on the earth, the more the solidifying forces gained the upper hand. Finally, the soul was less and less able to participate in the organization of the body. The latter decomposed as the soul ascended to soul-spirit existence.

[ 71 ] It is possible to trace how the forces that man gradually appropriated during the Saturn, Sun and Moon evolutions participate by degrees in human advancement during the fashioning of the earth just described. First, it is the astral body—which also contains both the life or ether body and physical body in a condition of dissolution within itself that is enkindled by the earth fire. Then this astral body is organized into a rarefied astral part, the sentient soul, and into a coarser part, the etheric, which is now affected by the earth element. With this the previously formed ether or life body makes its appearance. While the intellectual and consciousness souls fashion themselves within the astral human being, the coarser parts of the ether body, which are susceptible to tone and light, organize themselves within it. It is at the time when the ether body condenses itself still further, so that it is transformed from a light body into a fire or heat body, that the stage of evolution is reached in which, as described above, the parts of the solid earth element are incorporated into the human being. Because the ether body has condensed itself to the density of fire, it is now able through the forces of the physical body previously implanted in it to unite itself with the substances of the physical earth that have become attenuated to a condition of fire. It would, however, be unable by itself to infuse the body, which has become more dense in the meantime, also with the airy substances. Here, as indicated above, the higher beings dwelling on the sun interpose and breathe the air into it. Whereas man, by virtue of his past, has thus the power to infuse himself with earthly fire, higher beings guide the instreaming breath of air into his body. Before solidification, the human life body, as a receiver of tone, was the guide of the air stream. It permeated its physical body with life. This physical body now receives life from without. In consequence of this, this life becomes independent of the soul part of the human being who, by leaving the earth, not only leaves his germinal form behind, but also a living likeness of himself. The Spirits of Form remain united with this likeness; they lead the life bestowed by them upon the individual over to the descendants also after the human soul has left the body. Thus, what may be called heredity is developed. When the human soul appears again on earth, it feels itself in a body, the life of which has been transferred to it from the ancestors. It feels itself especially attracted to just such a body. As a result something is formed like a memory about the ancestor with whom the soul feels itself at one. Such a memory passes like a common consciousness through the line of descendants. The ego flows down through the generations.

[ 72 ] At this stage of evolution, man felt himself during his earth existence as an independent being. He felt the inner fire of his life body united with the external fire of the earth. He was able to feel the heat streaming through him as his own ego. In these currents of heat, interwoven with life, the first tendency to form a blood circulation is to be found. The human being did not, however, quite feel his own being in what streamed into him as air. In this air the forces of the already described higher beings were active. But that part of the effective forces within the air streaming through him, which belonged to him already by virtue of his previously created ether forces, had remained. He was ruler in one part of these air currents and to the degree that this was so, not only did the higher beings operate in fashioning him, but he himself also assisted in his own formation. According to the images of his astral body he fashioned the air portions. While air thus streamed into the human being from without, becoming the basis of his breathing, a part of the air he contained developed into an organism that was then impressed into him; this became the foundation of the later nervous system. Thus man of that time was connected with the external world of the earth by warmth and air. On the other hand, he was unconscious of the introduction into his organism of the solid element of the earth; this element co-operated in bringing about his incarnation on earth, yet he was unable to perceive directly its infusion into himself, but could only perceive it in a dull state of consciousness in the pictures of higher beings who were active in this element. In such a picture form—as an expression of beings standing above him—man had previously perceived the introduction of the liquid earth elements into himself. As a result of the densification of his earth form, these pictures have now undergone a transformation in his consciousness. The liquid is admixed with the solid element. The infusion of this latter element also must thus be felt as something proceeding from higher beings acting from without. The human soul no longer possesses the power to infuse this element into itself, for this power must now serve the human body, which is built up from outside. Man would spoil its form were he to direct the introduction himself. What he infuses into himself from outside appears to him to be directed by the command of the higher beings who work on the fashioning of his bodily structure. Man feels himself as an ego, he has his intellectual soul within himself as a part of the astral body, through which he experiences inwardly in pictures what is taking place externally, and which permeates his delicate nervous system. He feels himself as the descendant of ancestors by virtue of the life flowing, through generations. He breathes and feels it as the effect of the higher beings, described as Spirits of Form, and he accepts what is brought to him through their impulses from the external world as nourishment. What is most obscure to him is his own origin as an individual. In regard to this he is only aware of having experienced an influence from the Spirits of Form expressing themselves in the forces of the earth. He was directed and guided in his relationship to the external world. This is expressed by his possession of a consciousness of the activities of spirit and soul taking place behind his physical environment. He does not perceive the spiritual beings in their own form, but in his soul he feels the presence of tone, of color, and other manifestations, and he knows that the deeds of spiritual beings live in this world of mental images. What these beings communicate to him, resounds to him; their manifestations are revealed to him in pictures of light. Through mental images received from fire and heat the earth man is most inwardly conscious of himself. He already distinguishes between his inner heat and the heat radiations of the earthly environment. In the latter the Spirits of Personality manifest themselves. The human being, however, has only a dim consciousness of what exists behind the radiating outer heat. He feels in these radiations the influence of the Spirits of Form. When powerful heat effects appear in the human environment, the soul feels within itself: “Now spiritual beings are sending their glow around the earth; from this a spark has been liberated, warming my inner being through and through.”—In the phenomena of light, the human being does not yet differentiate in the same way between the outer and inner worlds. When light images arise in the surroundings, they do not always produce the same feeling in his soul. There were times when he felt these pictures of light as something external. This was at the time when he had just descended from the body-free state into incarnation. It was his period of growth upon the earth. When the time approached for the fashioning of the germ for the new earth man, these pictures faded, and the human being only retained something like memory pictures of them. In these light pictures the deeds of the Fire Spirits, the Archangels, were contained. The latter appeared to man as the servants of the beings of heat who introduced a spark into his inner nature. When their external manifestations were extinguished, he felt them as memory pictures in his inner nature. He felt himself united with their forces, and this was indeed the fact. For he was able to act upon the surrounding atmosphere through what he had received from them. The atmosphere began to shine through this influence. This was a time when nature forces and human forces were not yet separated as they were later. What occurred on the earth proceeded to a large degree from the forces of man himself. Anyone who might have observed the processes of nature on the earth from the outside would not have seen in them merely something that was independent of the human being; he would have perceived in them the effects of human activity. The perceptions of tone took place in a different way for the earth man. From the beginning of earth life they were perceived as outer tones. Whereas the air images were perceived from without right up to the middle period of human earth existence, the outer tones could still be heard after this middle period. Only toward the end of life was the earth man no longer sensitive to them. The tone memories remained with him. In them were contained the revelations of the Sons of Life, the Angels. If the human being toward the end of his life felt himself united inwardly with these forces, then he was able by means of imitation of these forces to produce powerful effects on the water element of the earth. The waters surged in and over the earth under his influence. The human being had notions of taste only during the first quarter of his life, and even then they appeared to the soul like a memory of the experiences passed through in the body-free state. As long as he possessed this memory, the solidification of his body through absorption of outer substances continued. In the second quarter of earth life growth continued, although man's form was already completely developed. At this time he could perceive other living beings beside him only through their warmth, light, and tone effects, for he was not yet capable of visualizing the solid element. Only from the liquid element he obtained, in the first quarter of his life, the described effects of taste.

[ 73 ] The external bodily form was an image of this inner soul condition of man. The parts that contained tendencies toward the subsequent head form were developed most perfectly. The other organs gave the impression of appendages. They were shadowy and unclear. The earth men, however, were varied in regard to form. In some the appendages were more or less developed according to the earthly conditions under which they lived. They were varied according to the earthly dwelling places of the human beings. Wherever the latter were entangled in the earth world to a greater degree, the appendages appeared more in the foreground. Those human beings who, as a result of their previous development, were the most mature at the beginning of physical earthly evolution, who right at the beginning—before the Earth had condensed to air—experienced the contact with the fire element, could now develop the head capacities most perfectly. These were the human beings who were most harmonious in their nature. Others were ready to come into contact with the element of fire only when the Earth had already developed the air element. These human beings were more dependent upon outer conditions than those described above who were able to feel the Spirits of Form clearly by means of heat and who during their earth life felt—as though preserved in a memory—that they belonged to these spirits and were united with them in their body-free condition. The second type of human being had only a slight memory of the body-free state; this type felt its relationship to the spiritual world chiefly through the light activity of the Fire Spirits, the Archangels. A third type of human being was still more entangled in earth existence; it was the type that could be affected by the fire element only when the Earth was separated from the sun and had received the watery element into its composition. The feeling of relationship to the spiritual world was especially weak in human beings of this type at the beginning of earth life. Only when the effect of the activity of the Archangels, and chiefly of the Angels, made itself evident in the inner mental life, did they feel this connection. On the other hand, at the commencement of the earth epoch they were full of active impulses for deeds that can be carried out in earthly conditions. These human beings were especially strongly developed in their appended organs.

[ 74 ] Prior to the separation of the moon from the Earth, when the latter, through the presence of the moon forces, tended more and more toward solidification, it happened that because of these forces there were some among the descendants of the abandoned germinal human beings left behind on earth, in which the human souls, returning from the body-free state of existence, could no longer incarnate. The form of such descendants was too solidified, and, because of the moon forces, had become too dissimilar to the human form to be able to receive a human soul. Certain human souls, therefore, found it no longer possible under such circumstances to return to the Earth. Only the ripest and strongest souls were able to feel themselves equal to the task of remodeling the Earth body during its growth so that it blossomed forth bearing the form of a human being. Only a part of the bodily human descendants attained the ability to bear the earthly man. Another part, on account of the solidified form, was only able to receive souls of an order lower than the human being. A number of the human souls were compelled to forego Earth evolution at that time. They were, therefore, led to another course of life. There were souls who had been unable, even at the time when the sun separated from the Earth, to find a place in the latter. In order to develop further they were removed to a planet that, under the guidance of cosmic beings, had been severed from the common universal substance that at the beginning of physical Earth evolution was bound up with it, and from which the sun also had detached itself. This planet is the one whose physical expression is known to modern science as Jupiter. (We speak here of the celestial bodies, planets, and their names in exactly the same way as was the custom of a more ancient science. What is meant becomes clear from the context. Just as the physical earth is only the physical expression of a soul-spirit organism, so is that the case with every other celestial body. The supersensible observer does not intend to designate merely the physical planet by the name earth, not merely the physical fixed star by sun, but he has in mind a much wider spiritual connotation; this is also true when he speaks of Jupiter, Mars, and the other planets. The celestial bodies have changed essentially in regard to their configuration and task since the time spoken of here; in a certain respect, even their location in heavenly space has changed. Only someone who has traced back, with the penetration of supersensible knowledge, the evolution of these heavenly bodies right into the distant primeval past is capable of recognizing the connection between the present-day planets and their ancestors.) The souls described evolved further on Jupiter, and later on, as the earth showed an increasing tendency to become more solidified, still another dwelling place had to be fashioned for souls who, although they found it possible to inhabit these solidifying bodies for a certain length of time, could no longer do so when the solidification had advanced too far. For these a place on Mars was provided for their further evolution. Even at the time when the Earth was still bound to the sun and its air element had been inserted into its constitution, it became evident that certain souls proved to be unfit to participate in Earth evolution. They were too strongly affected by the earthly body configuration. Thus even at that time they had to be withdrawn from the direct influence of the sun forces. The latter had to act on them from without. For these souls, a place on Saturn was created for their further development. Thus in the course of Earth evolution the number of human shapes diminished; configurations appeared in whom human souls did not incarnate. They could receive only astral bodies in the same way the human physical and life bodies had received them on the ancient Moon. While the earth became a waste in regard to its human inhabitants, these beings colonized it. All human souls would have been compelled to forsake the earth finally, had not the withdrawal of the moon from the earth made it possible for the human forms—in which human souls at that time were still able to incarnate—to withdraw the germinal human being during their earth life from the influence of the moon forces that came directly from the earth and to let it mature within themselves as long as necessary until it could be surrendered to these moon forces. As long as the germinal human being then shaped Itself within the inner human nature, it came under the influence of the beings who had, under the guidance of their mightiest companion, separated the moon from the earth in order to carry the evolution of the latter over a critical point.

[ 75 ] After the Earth had developed the air element within itself, there were astral beings, as described above, left over from the ancient Moon, who were greater laggards in evolution than the lowest human souls. These became the souls of the forms that had to be forsaken by human beings even before the separation of the sun from the Earth. These beings are the ancestors of the present animal kingdom. In the course of time, they developed the organs especially that were present in the human being only as appendages. Their astral body had to affect the physical and ether bodies in the same way that this was the case for human beings on the ancient Moon. The animals thus created had souls that could not reside in the individual animal. The soul extended its nature upon the inheritors of the forebear's form. The animals originating from a single configuration have a common soul. Only when the descendant under especial influences departs from the form of its forebear does a new animal soul commence its embodiment. We may speak in this sense in spiritual science in regard to animal souls of a species or group soul.

[ 76 ] Something similar occurred at the time of the separation of the sun from the Earth. Forms emerged from the watery element that were no further evolved than the human being prior to evolution on the ancient Moon. They were able to receive the effect of the activity of an astral element only when this influenced them from outside. That could only occur after the separation of the sun from the Earth. With every repetition of the sun period of the Earth, the sun's astral element animated these forms in such a way that they constructed their life bodies from the Earth's etheric element. When the sun again turned away from the Earth, this life body dissolved into the common body of the Earth. As a result of the co-operation of the astral element of the sun with the ether element of the Earth there emerged from the watery element the physical structures that formed the ancestors of the present-day plant kingdom.

[ 77 ] Upon the earth the human being has become an individualized soul-being. The astral body, which had flowed into him through the Spirits of Motion during the Moon evolution, became tripartite as sentient soul, intellectual soul, and consciousness soul upon the earth. When his consciousness soul had advanced far enough so that during earth life it could form a body fit to receive it, the Spirits of Form endowed the human being with a spark of their own fire. The ego, the I, was enkindled within him. Every time the human being left the physical body he found himself in the spirit world in which he encountered beings who had given him his physical body, his life or ether body, and his astral body during the Saturn, Sun, and Moon evolutions and had brought them up to the level of the Earth evolution. Since the enkindling of the fire spark of the ego during earth life, a change had taken place also for the body-free life. Prior to this point in the evolution of his nature, man had no independence in regard to the spirit world. Within this spirit world he did not feel himself as an individual, but as a member of an exalted organism composed of the beings standing above him. The ego experience on earth now extends itself also into the spirit world. Man feels himself now to a certain degree as a unity in this world, but he feels also that he is constantly united with the same world. In the body-free state he finds again in a higher configuration the Spirits of Form whom he had perceived on earth in their manifestation through the spark of the ego.

[ 78 ] With the separation of the moon from the earth, experiences that were connected with that separation developed also for the body-free soul in the spirit world. Only because a part of the shaping forces had been transferred from the earth to the moon was it possible to reproduce, on the earth, the human shapes that were able to receive the individuality of the soul. Through this fact the human individuality entered the sphere of the moon beings. The reflection of the earth individuality could only be effective in the body-free state through the fact that in this state also the soul remained in the sphere of the mighty spirits who had caused the moon separation. The process took place in such a way that immediately after the soul had forsaken the earth body it could perceive the exalted sun beings only in the reflected splendor of the moon beings. It was only after gazing at this splendor for a considerable length of time that the soul was sufficiently prepared to behold the sublime sun beings themselves.

[ 79 ] The earth's mineral kingdom also came into existence through having been expelled from the general evolution of mankind. Its structures are what remained solidified when the moon separated from the earth. Only that part of soul nature felt itself attracted to these forms that had remained on the Saturn stage and is thus fit only to fashion physical forms. All events under consideration here and in the following pages occurred in the course of vast lengths of time. We cannot, however, enter here into a discussion of chronology.

[ 80 ] The events described here present Earth evolution from the external side. When observed spiritually it can be said that the spiritual beings who withdrew the moon from the earth and united their own existence with it, thus becoming earth-moon beings, caused a certain configuration of the human organism to take place by sending forces from this cosmic body down upon the earth. Their activity was directed upon the ego acquired by the human being. This activity made itself felt in the interplay between this ego and the astral body, ether body, and physical body. As a result it became possible for man to reflect within himself consciously the wisely fashioned configuration of the world, to reflect it as though in a mirror of knowledge. It may be remembered in our description how, during the ancient Moon period, the human being acquired through the separation of the sun at that time a certain independence in his organism and a less restricted degree of consciousness than could be derived directly from the sun beings, This free, independent consciousness reappeared during the characterized period of Earth evolution as a heritage of the ancient Moon evolution. But this very consciousness, brought again into harmony with the cosmos through the influence of the earth-moon beings referred to above, could be made into a copy of it. This would have happened had no other influence made itself felt. Without such an influence man would have become a being in whom the content of consciousness would not have reflected the cosmos in the images of cognitional life through his own free volition, but as a necessity of nature. This did not occur. Certain spiritual beings took an active part in the evolution of mankind just at the time of the moon separation, beings who had retained so much of their Moon nature that they could not participate in the separation of the sun from the earth; they were excluded also from the activity of the beings who, from the earth-moon, directed their activity upon the earth. These beings with the ancient Moon nature were confined with their irregular development to the earth. In their Moon nature lay the cause of their rebellion during the ancient Moon evolution against the sun spirits, a rebellion that was at that time beneficial to the human being by its having led him to an independent state of consciousness. The consequences of the peculiar development of these beings during the Earth epoch entailed their becoming—during that time—enemies of the beings who, from the moon, wished to turn human consciousness into a universal mirror of knowledge under the compulsion of necessity. What on the ancient Moon had helped man to a higher state proved to be in opposition to the possibilities that had developed through Earth evolution. The opposing powers had brought with them, out of their Moon nature, the force to work on the human astral body, namely, in the sense of the above descriptions, to make it independent. They exercised this force by giving the astral body a certain independence now also for the earth period—in contrast to the compelled (unfree) state of consciousness that was caused by the beings of the earth-moon. It is difficult to express in current language how the activity of the characterized spiritual beings affected human beings in the indicated primeval period. We may neither think of this activity as something like a present-day nature force, nor as something like the action of one man upon another when with words the first man calls forth in the second inner forces of consciousness, through which the second learns to understand something or is stirred to perform a moral or immoral deed. The effect described as taking place in the primeval age was not a nature effect but a spiritual influence, having spiritual effects, transferring itself spiritually from the higher beings to the human being in accordance with his state of consciousness at that time. If we think of this matter as a nature activity then we miss entirely its true, essential character. If we say, on the other hand, the beings endowed with the ancient Moon nature approached the human being in order to “seduce” him for their own ends, we employ a symbolic expression that is good as long as we remain conscious of its symbolical character and are at the same time clear in our own minds that behind the symbol stands a spiritual fact, a spiritual reality.

[ 81 ] The effect that proceeded from the spiritual beings who had remained behind in their ancient Moon state had a twofold consequence for man. His consciousness was divested of the character of a mere reflector of the cosmos, because the possibility was aroused in the human astral body to regulate and control, by means of it, the images arising in the consciousness. Man became the master of his knowledge. On the other hand, it was just the astral body that became the starting point of this control, and the ego, set above this body, became thus steadily dependent upon it. As a result the future human being was exposed to the continuous influences of a lower element in his nature. It was possible for him during his life to sink below the height at which he had been placed by the earth-moon beings in the course of world events. The continuous influence of the characterized irregularly developed Moon beings remained with him throughout the subsequent periods. These moon beings, in contrast to the others who from the earth-moon satellite fashioned human consciousness into a cosmic mirror but gave no independent will, may be called Luciferic spirits. These spirits brought to the human being the possibility of unfolding a free activity in his consciousness, but at the same time also the possibility of error, of evil.

[ 82 ] The consequence of these processes was that man came into quite a different relationship with the sun spirits from the one for which he was predestined by the earth-moon spirits. The latter wished to develop the mirror of his consciousness in such a way that the influence of the sun spirits would be the dominant one in the whole of human soul life. These processes were thwarted, and in the human being the contrast was created between the sun spirit influence and the influence of the spirits with an irregular Moon evolution. Through this contrast the human being became unable to recognize the physical sun activity as such; it remained concealed behind the earthly impressions of the outer world. The astral nature of man filled by these impressions was drawn into the sphere of the ego. This ego, which otherwise would have felt only the spark of fire bestowed on it by the Spirits of Form, and in everything that concerned the outer fire would have subordinated itself to the commands of these spirits, this ego now—because of the astral element injected into it—exerted its influence also upon the outer heat phenomena. Through creating a bond of attraction between itself and the earth fire, the ego entangled man in earthly matter more than was predestined for him. Whereas previously he had a physical body, which in its principal parts consisted of fire, air, and water, and to which was added only something like a shadowy semblance of earth substance, now the body became denser because of the presence of earth substance. Whereas man existed previously like a finely organized being swimming, hovering over the solid earth surface, he was compelled now to descend from the earth's environment down upon such parts of the earth as were already more or less solidified.

[ 83 ] That such physical effects could result from the above described spiritual influences becomes comprehensible through the fact of their being of the sort described above. They were neither nature influences nor soul influences acting from one human being upon another. The latter do not extend their effects as far into the bodily nature as do the spiritual forces that are here under consideration. [ 84 ] Because the human being exposed himself to the influences of the outer world through his own visualizations subject to error, because he lived under the impulsion of desire and passion that did not permit of regulation by higher spiritual influences, the possibility of disease appeared. A special effect of the Luciferic influence, however, was that man could now no longer feel his single earth life as a continuation of the body-free existence. He received now earth impressions that could be experienced through the inoculated astral element and that united themselves with the forces destroying the physical body. Man felt this as the dying out of his earth life, and through it death, caused by human nature itself, made its appearance. With this a significant mystery in human nature is indicated, namely, the connection of the human astral body with sickness and death.

[ 85 ] Special relationships now appeared for the human life body. It was placed in a relationship to the physical and astral bodies that, in a certain sense, deprived it of the faculties the human being had acquired through the Luciferic influence. A part of this life body remained outside the physical body, so that it could not be controlled by the human ego, but only by higher beings. These higher beings were the same who, at the time of the sun separation, had forsaken the earth under the leadership of one of their exalted companions in order to take up another dwelling place. If the characterized part of the life body had remained united with the astral body, man would have put supersensible forces to his own use that formerly were his own. He would have extended the Luciferic influence also to these forces. As a result man would have thus gradually separated himself entirely from the sun beings, and his ego would have become completely an earth-ego. Consequently, after the death of the physical body—indeed even during its deterioration—this earth-ego would have been obliged to inhabit another physical body—the body of a descendant—without going through a union with higher spiritual beings in a body-free condition. Man would have become conscious of his ego, but only as an earth-ego. This was averted by the above-mentioned event, involving the life body, caused by the earth-moon beings. The actual individual ego was released from the mere earth-ego to such a degree that man felt himself only partially as his own ego during earth life; at the same time he felt that his own earth-ego was an extension of the earth-ego of his forebears throughout the generations. In earth life the soul felt the existence of a sort of group ego right back to the earliest ancestor and man felt himself as a member of the group. Only in the body-free state was the individual ego able to feel itself as an independent being. But this state of separateness was impaired because the ego was afflicted with the memory of the earth consciousness, the earth-ego. This darkened the vision of the spirit world, which began to cover itself with a veil between death and birth as was the case for physical vision on earth.

[ 86 ] The physical expression of all the changes that occurred in the spirit world while human evolution went through the described conditions was the gradual regulation of the reciprocal relationships of sun, moon, and earth, and in a broader sense also of the other heavenly bodies. The alternation of day and night can be emphasized as being one consequence of these relationships. (The movements of the heavenly bodies are regulated by the beings inhabiting them. The movement of the earth through which day and night occur was caused by the reciprocal relationships of the various spirits standing above man. In like manner also the movement of the moon was caused, in order that after its separation from and the revolving around the earth the Spirits of Form could act in the right way, with the right rhythm, upon the physical human body.) During the day the human ego and astral body worked in the physical and life bodies. At night this activity ceased. The ego and astral body left the physical and life bodies. They entered during this period entirely into the realm of the Sons of Life (the Angels), of the Spirits of Fire (the Archangels), of the Spirits of Personality, and the Spirits of Form. Besides the Spirits of Form, the Spirits of Motion, the Spirits of Wisdom, and the Thrones included at that time the physical and life bodies in their sphere of action. It was thus possible that the injurious influences, which during the day were exercised upon the human being through the errors of the astral body, could be repaired.

[ 87 ] As the human beings now multiplied again on earth, there was no longer any reason why human souls should not have incarnated in their descendants. The influence of the earth-moon forces of that time permitted human bodies to develop, that were thoroughly fit to embody human souls. The souls who previously were removed to Mars, to Jupiter, and to other planets, were led to the earth. There was in consequence a soul present for every human descendant born within the cycle of generations. This continued through long periods, so that the soul migrations to the earth corresponded to the increase in the number of human beings. The souls who left the body at death retained in the body-free state the echo of the earthly individuality like a memory. This memory acted in such a way that when bodies corresponding to the souls were born on earth, they reincarnated in them. As time went on, there were among, the human offspring human beings who had souls coming from the outside, who had for the first time since the earliest ages of the Earth appeared again upon it, and there were others having earthly-reincarnated souls. In the subsequent period of the Earth evolution, there were fewer and fewer of the young souls appearing for the first time and more and more of the reincarnated souls. Nevertheless, for long ages the human race consisted of the two kinds of human beings resulting from these facts. On earth, man felt more united by a common group-ego with his forebears. The experience of the individual ego was, however, all the stronger in the body-free state between death and a new birth. The souls who came from celestial space and entered human bodies were in a different position from those who already had one or more earth lives behind them. The former brought along with them for the physical earth life only the conditions to which they were subjected by the higher spiritual world and by their experiences made outside the earth region. The others had themselves in previous lives added new conditions. The destiny of the former souls was determined only by facts that lay outside the new earth relationships. The destiny of the reincarnated souls was also determined by what they themselves had done in previous lives under earthly conditions. With reincarnation there appeared at the same time individual human karma.—Through the fact that the human life body was withdrawn from the influence of the astral body, in the manner indicated above, the conditions of reproduction also were not within the scope of human consciousness, but were subject to the dominion of the spiritual world. If a soul was to sink down to the sphere of the earth, the reproductive impulses of the human earth being appeared. To earthly consciousness the entire process was to a certain degree enveloped in a mysterious obscurity.—But the consequences of this partial separation of the life body from the physical appeared also during earth life. The capabilities of this life body could be easily increased by means of spiritual influence. In the life of the soul this expressed itself through an especial perfection of memory. Independent, logical thinking was at this period only in its very beginnings. The capacity of memory was, on the other hand, almost limitless. Externally, it was evident that the human being had direct knowledge—tinged with feeling of the active forces of every living thing. He was able to employ in his service the forces of life and reproduction of animal nature, and chiefly those of plant nature. He could extract, for example, the force that causes plant growth and employ it in much the same way that the forces of inanimate nature are used at the present time, for example, the way the forces slumbering in coal are extracted and employed to set machines in motion.—Also the inner soul life of man was changed through the Luciferic influence in the most manifold way. Many examples of feelings and sensations due to it could be given. Only a few instances, however, will be described. Prior to the advent of the Luciferic influence, the human soul carried out all its activities in line with the intentions of higher spiritual beings. The plan of all that should be accomplished was determined from the beginning, and to the degree that human consciousness was developed it could foresee how, in the future, evolution would be compelled to proceed in accordance with the preconceived plan. This prophesying consciousness was lost when the veil of earthly perceptions was woven over the manifestation of higher spiritual beings and the real forces of the sun nature concealed themselves in these perceptions. The future now became uncertain. With this uncertainty, the possibility of the sense of fear implanted itself in the soul. Fear is the direct result of error.—But we also see how under the Luciferic influence man became independent of certain forces to which he previously submitted himself without will. Now he could make decisions by himself. Freedom is the result of this influence, and fear and similar feelings are only the accompanying phenomena of the progress of man to freedom.

[ 88 ] Seen spiritually, the way fear appears indicates that within the earth forces—under the influence of which the human being had come through the Luciferic powers—other powers were active that had followed an irregular course in evolution much earlier than the Luciferic powers. With the earth forces man absorbed the influence of these powers into his being. They gave the character of fear to feelings that would have manifested quite differently without the presence of these powers. These beings may be called “Ahrimanic.” They belong to the category called, in the Goethean sense, “Mephistophelian.”

[ 89 ] Although the Luciferic influence made itself felt at first only in the most advanced individuals, it soon spread out also to others. The descendants of these advanced human beings intermingled with the less advanced described above. By this means the Luciferic power injected itself also into the latter. But the ether body of the souls returning from the planets could not receive the same degree of protection enjoyed by the ether body of the descendants of those who had remained on earth. The protection of these latter life bodies came from an exalted Being in whose hands rested the leadership of the cosmos at the time the sun withdrew from the Earth. This Being appears in the realm here under consideration as ruler of the kingdom of the sun. With Him exalted spirits who through their cosmic evolution had attained the necessary maturity migrated to the sun abode. There were, however, other beings who had not, at the time of the sun separation, attained such heights. They were compelled to seek other abodes. It was through these very beings that Jupiter and the other planets broke loose from the common world substance that originally composed the physical Earth organism. Jupiter became the dwelling place of the beings who had not reached maturity enough to attain the heights of the sun. The most advanced of these became the leader of Jupiter. In just the same way that the leader of the sun development became the higher ego that was active in the life body of the descendants of the human beings who had remained on earth, this Jupiter leader became the higher ego that permeated, as a common consciousness, the human beings who had originated from an interbreeding of the offspring of those who had remained on the earth and those other human beings who, in the way described above, had appeared upon the Earth only at the time of the advent of the air element and who had then gone over to Jupiter as a dwelling place. These human beings are designated by spiritual science as “Jupiter men.” They were human descendants who in that ancient time still had received human souls into their nature, but who at the beginning of Earth evolution were not mature enough to come in contact with the fire. They were souls standing at the stage midway between the realm of human and animal souls. There were also beings who under the leadership of one of their most exalted members had separated Mars from the common world substance as a suitable dwelling place. They exerted their influence upon a third kind of man, who had come into existence through interbreeding, the “Mars man.” (From this knowledge a light is thrown upon the origin of the planets of our solar system. For, all bodies of this system have originated through the various stages of maturity of the beings dwelling on them. It is, however, not possible here to enter into a discussion of all the details of cosmic organization.) The human beings who, in their life body, perceived the presence of the lofty Sun Being Himself may be designated “sun men.” The Being Who lived in them as “Higher Ego”—naturally only in the whole race, not in the individual—is the One to Whom later, when man acquired a conscious knowledge of Him, various names were given. He is the Being in Whom the relationship that the Christ has to the cosmos manifests itself to the human beings of our time. We can, in addition, distinguish “Saturn men.” With them there appeared a being as higher ego who with his associates had been compelled to forsake the common world substance prior to the sun separation. In this species of human being not only the life body had remained partly untouched by the Luciferic influence, but also the physical body.

[ 90 ] In the case of the inferior kinds of human beings, however, the life body was not sufficiently protected to enable it to withstand the Luciferic influence. These human beings could extend the unruly power of their ego's fire spark to such a degree that they were able to call forth in their environment powerful, destructive fire effects. The consequence was a tremendous terrestrial catastrophe. The fire storms caused a large part of the inhabited earth of that time to perish and with it the human beings who had lapsed into error. Only the smallest part who had remained partly untouched by error was able to escape to a district of the earth that had remained until then protected from corrupting human influence. Such a dwelling place, which was especially appropriate for the new mankind, appeared in the land that existed on the spot of the earth now covered by the Atlantic Ocean. It was to this place those human beings withdrew who were most untouched by error. Only scattered human groups inhabited other regions of the earth. The earth region existing at that time, situated between modern Europe, Africa, and America, is called “Atlantis” by spiritual science. (In the corresponding literature reference is made, in a certain way, to the phase of human evolution characterized above that precedes the Atlantean period. The name “Lemurian age” is given to the period of the earth that preceded the Atlantean age. On the other hand, the age in which the moon forces had not yet unfolded their chief activity is designated the “Hyperborean.” Preceding this age there was still another that coincides with the very first period of the physical Earth evolution. In the biblical tradition, the period before the influence of the Luciferic beings was active is described as the age of Paradise, and the descent of the human being out of this region to the earth, and his subsequent entanglement in the world of the senses, as the expulsion from Paradise.)

[ 91 ] Evolution on Atlantis is the time of the actual separation of mankind into the Saturn, Sun, Jupiter, and Mars men. Before that, there had been only the predisposition toward this separation. The division into waking and sleeping states had special consequences for the human being that appeared especially in Atlantean humanity. During the night, man's astral body and ego were in the realm of the beings standing above him—right up to the realm of the Spirits of Personality. By means of that portion of the life body not united with the physical body, the human being was able to have a perception of the Sons of Life (the Angels), and the Spirits of Fire (the Archangels). For he was able to remain united during sleep with the part of the life body not permeated by the physical body. The perception of the Spirits of Personality remained indistinct because of the Luciferic influence. Beside the Angels and Archangels, other beings also became visible to man when in the state described above, beings who, having remained behind on the sun and moon, could not enter earth existence. They had to remain in the world of soul and spirit. Man, however, drew them—by means of the Luciferic nature—into the realm of his soul that was separated from the physical body. Thus he came in contact with beings who worked upon him in a corrupting way. They increased the urge toward error in his soul, especially the urge toward the misuse of the forces of growth and reproduction that were under his control through the separation of the physical and life body.

[ 92 ] It was possible, however, for individual men of the Atlantean period to entangle themselves to a small degree in the realm of the senses. Through them the Luciferic influence was transformed from an obstacle to human evolution into an instrument of higher advancement. Through this Luciferic influence they were in the position of unfolding the knowledge of earthly things earlier than would otherwise have been possible. In doing so, these human beings sought to remove erroneous ideas from their thought life, and through the phenomena of the world to fathom the original purposes of spirit beings. They kept themselves free from the impulses and desires of the astral body, which were only inclined toward the world of the senses. In this way they became ever freer from the errors of the astral body. This produced conditions in them by means of which they perceived only with that part of the ether body that was separated from the physical body in the manner described. In these conditions the physical body's power of perception was practically extinguished and the body itself was as though dead. These human beings were then completely united through the ether body with the realm of the Spirits of Form and were able through them to learn how they were being led and guided by the exalted Being Who held the leadership at the time of separation of sun and Earth. Later, through this exalted Being an understanding of the Christ unfolded itself in human beings. Such men were initiates. But since the individuality of man had, as already described above, entered the region of the moon spirits, these initiates also remained, as a rule, untouched directly by the Spirit of the Sun. He could be shown to them only by the moon spirits as though in a reflection. Thus they did not see the Being of the Sun directly, but saw only His splendor. They became the leaders of the other portion of mankind to whom they could communicate the mysteries they beheld. They trained disciples to whom they indicated the paths leading to the state resulting in initiation. The knowledge, previously revealed through Christ, could be attained by human beings only who belonged—in the way described—to the order of “sun men.” They cultivated their mysterious wisdom and the functions leading to it in a special place on the earth, which will be called here the Christ or Sun oracle—oraculum meaning the place where the purposes of spiritual beings are heard. What is said here about the Christ will only be understood if we keep in mind the fact that supersensible knowledge perceives in His appearance on earth an event that was foreseen for ages by wise men as taking place at some future time, wise men who were familiar, long before this event, with the meaning of Earth evolution. We would be in error were we to presuppose in the case of these initiates a connection with the Christ that was made possible only through this event. But they could comprehend prophetically and make their disciples understand that whoever is touched by the power of the Sun Being sees the Christ approaching the earth.

[ 93 ] Other oracles came into being through the members of the Saturn, Mars, and Jupiter humanities; their initiates directed their vision only up to the beings who could reveal themselves in their ether bodies as the corresponding higher egos. There thus arose adherents of Saturn, Jupiter, and Mars wisdom. Besides these methods of initiation, there were others for human beings who had acquired too much of the Luciferic nature to allow as large a portion of their ether body to be separated from the physical body as was the case with the sun men. Their astral body retained a greater part of the life body in the physical body, nor could they be brought, by means of the described state of initiation, to a prophetic revelation of the Christ. On account of their astral body, which was considerably influenced by the Luciferic principle, they were compelled to go through more complicated preparations, and then, in a less body-free state than the others, they were unable to behold the manifestation of the Christ Himself, but only that of other higher beings. There were certain spiritual beings who at the time of the sun separation had forsaken the Earth, but who had not yet attained a sufficiently high development to enable them to participate permanently in the sun evolution. After the separation of sun and Earth they withdrew a portion of the sun as a dwelling place. This we know as Venus. The leader of these spiritual beings became the higher ego of the above described initiates and their adherents. Something similar occurred in regard to the leading spirit of Mercury for another kind of human being. In this way the Venus and Mercury oracles had their origin. Certain human individuals who were affected most by the Luciferic influence were able to reach up only to a certain being who, with his associates, had been the earliest to be expelled from the sun development. This being has not a special planet in the cosmos, but lives in the environment of the earth itself, with which he has been again united since his return from the sun. The human beings to whom this being manifested himself as higher ego may be called members of the “Vulcan oracle.” Their eyes were turned more toward earth phenomena than was the case with the other initiates. They laid the first foundation for what appeared later on among human beings as “science” and “art.” The Mercury initiates, on the other hand, laid the basis for the knowledge of the more supersensory things, and to a still higher degree, this was done by the Venus initiates. The Vulcan, Mercury, and Venus initiates distinguished themselves from the Saturn, Jupiter, and Mars initiates through the fact that the latter received their mysteries more as a revelation from above, in a more finished state, whereas the former received their knowledge revealed more in the form of their own thoughts, of their own ideas. In the middle stood the Christ initiates. They received, together with the direct revelation, the ability to clothe their mysteries in the form of human concepts. The Saturn, Jupiter, and Mars initiates had to express themselves by way of symbols; The Christ, Venus, Mercury, and Vulcan initiates were able to make their communications in the form of definite concepts.

[ 94 ] What was attained in this manner by the Atlantean humanity came about in an indirect way through the initiates. But the rest of humanity also gained special abilities through the Luciferic principle, because through the lofty cosmic beings certain faculties, which might otherwise have led to disaster, were transformed into a blessing. One such faculty is speech. It was bestowed upon man through his solidification within physical matter and through the separation of a part of his ether body from the physical body. During the time after the moon separation the human being felt himself at first united to his physical forebears through the group ego. This common consciousness, however, which united descendants with forefathers, was gradually lost in the course of generations. The later descendants had then an inner memory reaching back only to a not very distant ancestor, not any longer to the earlier forebears. Only in a state similar to sleep, in which the human beings came in touch with the spiritual world, did the picture of this or that ancestor emerge again in memory. Human beings, in certain instances, then felt themselves at one with this ancestor whom they believed had reappeared in them. This was an erroneous concept of reincarnation, which emerged chiefly in the last part of the Atlantean period. The true teaching about reincarnation could only be learned in the schools of the initiates. These latter perceived how, in the disembodied state, the human soul passes from one incarnation to another, and they alone could impart the truth about it to their disciples.

[ 95 ] The physical form of man was, in the primeval past that is under discussion here, still widely different from the present human shape. It was to a high degree still the expression of soul faculties. The human being consisted of a finer, softer substance than the one he acquired later. What today is solidified was in the limbs soft, supple, and easily molded. A human being who expressed more intensely his soul and spiritual nature had a delicate, active and expressive body structure. Another with less spiritual development had crude, immobile, less easily molded bodily forms. Advancement in soul qualities contracted the limbs; the figure remained small. Retardation in soul development and entanglement in the world of the senses expressed itself in gigantic size. While man was in the period of growth, the body, in accordance with what occurred in the soul, assumed forms of a certain kind that to the present-day human mind must appear fabulous, indeed, fantastic. Moral corruption through passions, impulses, and instincts resulted in an enormous increase in the material substance in man. The present-day human physical form has come into existence through contraction, condensation, and solidification of the Atlantean; whereas before the Atlantean age the human being was a faithful copy of his soul nature, the processes of the Atlantean evolution bore the causes in themselves that led to the post-Atlantean human being who in his physical shape is solid and little dependent on soul qualities. (The animal kingdom became denser in its forms at much earlier periods of the earth than the human being.) The laws that lie at present at the foundation of form-fashioning in the kingdoms of nature are not valid under any circumstances for the more distant past.

[ 96 ] Toward the middle of the Atlantean period of evolution a great evil gradually began to manifest itself within mankind. The mysteries of the initiates ought to have been carefully guarded from individuals who had not purified their astral bodies of error through preparation. When such human beings acquire a certain insight into mystery knowledge, into the laws by which the higher beings guide the forces of nature, they then place these laws at the service of their perverted needs and passions. The danger was all the greater, since human beings, as already described, came into the realm of lower spiritual beings who, unable to carry out the regular Earth evolution, acted contrary to it. These spiritual beings influenced human beings constantly by arousing in them interests that were, in truth, directed against the welfare of mankind. But human beings had still the ability to use the forces of growth and reproduction of animal and human nature for their own purposes.—Not only ordinary human beings, but also a number of the initiates succumbed to the temptations of lower spiritual beings. They went so far as to use the described supersensible forces in a way that ran counter to the development of mankind, and for this activity they sought associates who were not initiated and who—for lower ends—seized upon the mysteries of the supersensible working of nature. The consequence was a great corruption of mankind. The evil spread further and further, and since the forces of growth and reproduction, when diverted from their natural functions and used independently, stand in a mysterious connection with certain forces that work in air and water, mighty, destructive nature forces were unfettered by human deeds. This led to the gradual destruction of the Atlantean region through terrestrial catastrophes of air and water. The Atlantean humanity—insofar as it did not perish in the storms—was compelled to emigrate. At that time the earth received through these storms a new face. On the one side, Europe, Asia, and Africa received gradually the shapes they bear today. On the other side, America. To these lands went great migrations. For our present day the most important of these migrations were those that went eastward from Atlantis. What is now Europe, Asia, Africa, became gradually colonized by the descendants of the Atlanteans. Various folk established their abode in these continents. They stood at varying degrees of development, but also at varying degrees of depravity. In the midst of these migrating peoples marched the initiates, the guardians of the oracle mysteries. These guardians founded in various regions of the earth institutions in which the services of Jupiter, Venus, and other oracles were cultivated in a good, but also in an evil manner. The betrayal of the Vulcan mysteries exercised an especially adverse influence, because the attention of their adherents was chiefly directed toward earthly matters. Mankind, through this betrayal, was made dependent upon spiritual beings who, in consequence of their previous development, held a negative attitude toward everything that came from the spiritual world, which had evolved through the separation of the Earth from the sun. According to the capacity thus developed, they acted in the element that was formed in the human being through his having perceptions of the sense world, behind which the spirit is concealed. These beings acquired henceforth a great influence over many human inhabitants of the earth, and this influence made itself evident through the fact that the human being was more and more deprived of the feeling for the spirit. Since in these times the size, form and flexibility of the human physical body was still affected to a large degree by the qualities of the soul, the consequence of this betrayal of the mysteries came to light in changes in the human race in this respect also. Where the corruption of the human beings became especially evident through the placing of supersensible forces at the service of lower impulses, desires, and passions, grotesque human shapes were created, monstrous in size and structure. These were not able to continue in existence beyond the Atlantean period. They died out. The post-Atlantean humanity has fashioned itself physically after the model of the Atlantean ancestors in whom already such a solidifying of the bodily shape had taken place that this did not surrender to the influence of soul forces that had become contrary to nature.—There was a certain period of time in the Atlantean evolution in which, through the laws holding sway in and around the earth, conditions prevailed for the human form under which it had to solidify itself. To be sure, the human racial forms that had solidified prior to this period were able to reproduce themselves for a long time; nevertheless, the souls incarnating in them gradually became so narrowly confined that such races had to die out. Many of these racial forms, however, continued in existence on into the post-Atlantean period; certain forms that had remained sufficiently supple continued to exist in a modified form for a long time. Human forms that had remained flexible beyond the characterized period now became chiefly the bodies for souls that experienced intensively the detrimental influence of the betrayal of the Vulcan mysteries as already indicated. They were destined to die out quickly.

[ 97 ] Thus, since the middle of the Atlantean period of evolution, beings had asserted themselves within the realm of human development whose activity affected mankind in such a way that it became acquainted with the physical sense world in a non-spiritual manner. In certain instances this went so far that instead of the true shape of this world manifesting itself, it appeared to the human being in phantoms, chimeras and illusions of all sorts. Not only was man exposed to the Luciferic influence, but also to the influence of the other beings about whom we have spoken above, and whose leader may be called Ahriman in accordance with the designation he received later on in the Persian cultural period. (Mephistopheles is the same being.) After death man came through this influence under powers that allowed him to appear also in that realm only as a being who is inclined toward earthly-sensory conditions. The free view into the processes of the spiritual world was by degrees taken away from him. He was obliged to feel himself in the power of Ahriman and to a certain degree had to be excluded from union with the spiritual world.

[ 98 ] Of special significance was one oracle sanctuary that in the universal decline had preserved the ancient cultus in its purest form. It belonged to the Christ oracles, and on account of this it was able to preserve not only the Christ mystery itself, but also the mysteries of the other oracles. For through the manifestation of the most exalted Sun Spirit, the regents of Saturn, Jupiter, and other oracles, were also revealed. The sun oracle knew the secret of producing, for this or that individual, the kind of human ether bodies that were possessed by the highest initiates of Jupiter, Mercury, and other oracles. With the means at their disposal, which are not to be discussed any further here, counterparts of the most perfect ether bodies of the ancient initiates were preserved and later implanted into the individuals best fitted for the purpose. Through the Venus, Mercury, and Vulcan initiates, such processes could take place also for the astral bodies. [ 99 ] There came a time when the leader of the Christ initiates found himself isolated with some of his associates to whom he was able to communicate the mysteries of the world only to a very limited degree. For the associates were the kind of human beings upon whom nature had bestowed physical and etheric bodies with the least degree of separation between them. Such men were the best suited, in this epoch, for the further advancement of mankind. Gradually they had fewer and fewer experiences in the realm of sleep. The spiritual world had become more and more closed for them. But they were also lacking the understanding for all that had unveiled itself in ancient times when man was not in his physical but only in his ether body. The human beings in the immediate neighborhood of this leader of the Christ oracle were the most advanced in regard to the union of the physical body with that part of the ether body that previously had been separated from it. This union appeared by degrees in mankind in consequence of the transformation of Atlantis and the earth generally. The physical and ether bodies of human beings coincided more and more with one another. As a result, the previous unlimited faculty of memory was lost and human thought life began. The part of the ether body bound to the physical body transformed the physical brain into the actual organ of thought, and only from that time onward did the human being feel his ego in the physical body. Only then did self-consciousness awake. At the outset, this was the case with a small portion of mankind only, chiefly with the immediate companions of the leader of the Christ oracle. The other groups of human beings who were scattered over Europe, Asia, and Africa, preserved in the most varied degrees the remnants of the ancient states of consciousness. They, therefore, experienced the supersensible world directly.—The companions of the Christ initiate were human beings with highly developed intelligence, but of all human beings of that time their experiences in the realm of the supersensible were the least. With them, this Christ initiate migrated from west to east, toward a certain region in inner Asia. He wished to protect them from coming in contact with the people of less advanced states of consciousness. He educated these companions in accordance with the mysteries revealed to him, and chiefly worked in this way upon their descendants. Thus he trained a host of human beings who had received into their hearts the impulses that corresponded to the mysteries of the Christ initiation. From this host he chose the seven best in order that they might have ether and astral bodies corresponding to the counterparts of the ether bodies of the seven greatest Atlantean initiates. He thus trained initiates to be the successors of the Christ initiate, of the Saturn, of the Jupiter, and of the other oracle initiates. These seven initiates became the teachers and leaders of the people who in the post-Atlantean epoch had settled in the south of Asia, chiefly in ancient India. Since these great teachers were endowed with the counterparts of the ether bodies of their spiritual ancestors, what was contained in their astral bodies, that is to say, their own self-wrought knowledge and understanding, did not extend to what was revealed to them through their ether body. They had to silence their own knowledge and understanding when these revelations strove to manifest in them. Then out of them and by means of them the high beings spoke who had spoken also for their spiritual ancestors. Except during the periods when these high beings spoke through them, they were simple men gifted with the degree of understanding and sympathy that they themselves had acquired.

[ 100 ] In India there lived at that time a kind of human being which had preserved chiefly a living memory of the ancient soul state of the Atlanteans, a state which permitted experiences in the spiritual world. In a large number of these human beings there was also present a tremendous urge of the heart and mind to experience this supersensible world. Through the wise guidance of destiny the main body of this kind of men, representing the best sections of the Atlanteans, had reached South Asia. Besides this main body, other sections had settled there at various times. The Christ initiate already mentioned appointed his seven great disciples as teachers for this assemblage of human beings. They gave their wisdom and their laws to this people. For many of these ancient Indians little preparation was needed to arouse in them the scarcely extinct faculties that led to a perception of the supersensible world. For the longing for this world was a fundamental mood of the Indian soul. The Indian felt that in this supersensible world was the primeval home of mankind. From it he was removed into a world that is revealed only through the perceptions of the outer senses and grasped by the intellect bound to these perceptions. He felt the supersensible world as the true one and the sensory world as a deception of human perception, an illusion (Maya). By all possible means the human being strove to gain insight into the true world. He was unable to develop any interest in the illusory sense world, or at least only insofar as it proved to be a veil over the supersensible world. It was a mighty power that the seven great teachers exercised upon such people. What could be revealed through this power penetrated deeply into the Indian souls. Since the possession of the transmitted life and astral bodies endowed these teachers with sublime powers, they were able to act magically upon their disciples. They did not actually teach. They produced their effects from person to person as though through magic powers. Thus a culture arose that was completely permeated by supersensible wisdom. What is contained in the books of wisdom of India—in the Vedas—is not the original form of the exalted wisdom, which in the most primeval ages was fostered by the great teachers; it is but a feeble echo of this wisdom. Only supersensible retrospection can discover an unwritten primeval wisdom behind the written records. A particular characteristic of this primeval wisdom is the harmonious concordance of the wisdom of the various oracles of the Atlantean age. For each of these great teachers was able to unveil the wisdom of one of these oracles, and the different aspects of wisdom produced a perfect concordance because behind them stood the fundamental wisdom of the prophetic Christ initiation. The teacher, however, who was the spiritual successor of the Christ initiate did not present what this Christ initiate himself was able to reveal. The latter had remained in the background of evolution. At the outset, he could not transmit his high office to any member of the post-Atlantean civilization. The difference between the Christ initiate of the seven great Indian teachers and the Christ initiate of the Atlantean sun oracle was that the latter had been able to transform completely his perception of the Christ mystery into human concepts, whereas the Indian Christ initiate could only represent a reflection of this mystery in signs and symbols. This was so because his humanly acquired conceptual life did not extend to this mystery. But the result of the union of the seven teachers was a knowledge of the supersensible world, presented in a great panorama of wisdom, of which in the ancient Atlantean oracles only the various parts could be proclaimed. Now the great regencies of the cosmic world were revealed, and the one great Sun Spirit, the “Concealed One,” was gently alluded to—He Who was enthroned above those other regents who were revealed by the seven teachers.

[ 101 ] What is meant here by the “ancient Indians,” is not what is usually understood by the use of that term. There are no external documents of that period of which we are speaking here. The people usually designated as Indian corresponds to an evolutionary stage of history that came into existence a long time after the period under discussion here. We are able to recognize a primal post-Atlantean epoch in which the characterized Indian culture was dominant. Then a second post-Atlantean epoch began in which the dominant culture, as spoken of in this book, was the ancient Persian; still later, the Egypto-Chaldean culture evolved; both of these have still to be described. During the unfolding of these second and third post-Atlantean cultural epochs, ancient India also experienced a second and a third cultural period. What is usually spoken of as ancient India originated in this third epoch. Therefore, what is presented here should not be confused with the ancient India of history.

[ 102 ] Another aspect of this ancient Indian culture is what later led to a division of men into castes. The inhabitants of India were the descendants of Atlanteans who belonged to various human races: Saturn men, Jupiter men, and other planetary men. By means of supersensible teaching it was understood by these ancient Indians that it was not by accident that a soul was placed in this or that caste, but rather by self-determination. Such a comprehension of the supersensible teaching was facilitated especially through the fact that many human beings could arouse the above characterized inner remembrance of their ancestors, which, however, led easily to an erroneous idea of reincarnation. Just as in the Atlantean period the true idea of reincarnation could be acquired only by coming in contact with the initiates, in the most ancient India it could be obtained only by becoming in direct contact with the great teachers. The above-mentioned erroneous idea of reincarnation was spread most widely among the peoples who, as a result of the submergence of Atlantis, were scattered over Europe, Asia, and Africa, and because certain initiates, who during the Atlantean evolution had followed false paths, had also communicated this mystery to immature disciples, human beings mistook more and more the false doctrine for the true. In many instances these human beings retained a sort of dreamlike clairvoyance as an inheritance of the Atlantean period. Just as the Atlanteans entered the region of the spiritual world during sleep, so their descendants experienced this spiritual world in an abnormal intermediate state between waking and sleeping. Then there arose in them images of an ancient time to which their ancestors had belonged. They considered themselves reincarnations of human beings who had lived in such an age. Teachings about reincarnation that were in contradiction to the true ideas of the initiates spread over the whole earth.

[ 103 ] In the regions of the Middle East a community of people had settled as a result of the long continued migrations that had spread from the west eastward since the beginning of the destruction of Atlantis. History knows the descendants of these people as the Persians and their related tribal branches. Supersensible knowledge, however, must go back much further than the historical periods of these people. At the outset we have to consider the earliest ancestors of the later Persians, from whom—after the Indian—the second great cultural period of the post-Atlantean evolution arose. The peoples of this second period had a different task from the Indian. In their longings and inclinations they did not turn merely toward the supersensible; they were eminently fitted for the physical-sensory world. They grew fond of the earth. They valued what the human being could conquer on the earth and what he could win through its forces. What they accomplished as warriors and also what they invented as a means of gaining the earth's treasures is related to this peculiarity of their nature. Their danger did not lie in the fact that because of their love of the supersensible they might turn completely away from the “illusion” of the physical-sensory world, but because of their strong inclination toward the latter they were more likely to lose their soul connection with the supersensible world. Also the oracle establishments that had been transplanted into this region from their homeland, ancient Atlantis, carried in their methods the general character of the Persians. By means of forces, which man had been able to acquire through his experiences in the supersensible regions and which he was still able to control in certain lower forms, the phenomena of nature were employed to serve personal human interests. This ancient people still possessed, at that time, a great power with which it controlled certain nature forces that later were withdrawn from all connection with the human will. The guardians of the oracles controlled inner powers that were connected with fire and other elements. They may be called Magi. What they had preserved for themselves from ancient times as heritage of supersensible knowledge and power was, to be sure, insignificant in comparison with what the human being had once been able to do in the far distant past. It took on, nevertheless, all sorts of forms, from the noble arts whose purpose was only the welfare of mankind, to the most abominable practices. In these people the Luciferic nature ruled in a special manner. It had brought them into connection with everything that led the human being away from the intentions of higher beings who, without the Luciferic influence, would have simply advanced human evolution. Those sections of this people who were still endowed with the remnants of ancient clairvoyance—that is to say, with the remnants of the above described intermediate state between waking and sleeping—felt themselves also much attracted to the lower beings of the spiritual world. To this people a special spiritual impetus had to be given that counteracted these characteristics. A leadership was given to this people from the same source from which the ancient Indian spiritual life had also sprung, that is, from the guardian of the mysteries of the sun oracle.

[ 104 ] The leader of the ancient Persian spiritual culture who was chosen by the guardian of the sun oracle for the people now under consideration may be called by the same name that history knows as Zarathustra or Zoroaster. But it must be emphasized that the personality designated here belongs to a much earlier age than the historical bearer of this name. It is not a question here of outer historical research but of spiritual science, and whoever must think of a later age in connection with the bearer of the name Zarathustra, may reconcile this fact with spiritual science by realizing that the historical character represents a successor to the first great Zarathustra whose name he assumed and in the spirit of whose teaching he worked.—Zarathustra gave his people an impulse by pointing out that the physical world of the senses is not merely something devoid of spirit that confronts man when he comes under the exclusive influence of the Luciferic being. Man owes to this being his personal independence and his sense of freedom, but this Luciferic being should work within him in harmony with the opposing spiritual being. It was important for the prehistoric Persian to be aware of the presence of this spiritual being. Because of the Persian's inclination toward the physical sense world he was threatened by a complete amalgamation with the Luciferic beings. Zarathustra, however, had been initiated by the guardian of the sun oracle and through this initiation the revelations of the exalted sun beings could be imparted to him. In exceptional states of consciousness, into which his training had brought him, he was able to perceive the leader of the sun beings who had taken under his protection the human ether body in the previously described manner. He knew that this Being directs human evolution, but also that He could descend to the earth from cosmic space only at a certain point in time. In order that this might come about it was necessary that He should affect the astral body of a human being to the same degree that He affected the human ether body since the beginning of the interference of the Luciferic being. For that purpose a human being had to appear on earth who had retransformed the astral body to a condition to which this body, without Lucifer, would have attained in the middle of the Atlantean evolution. Had Lucifer not appeared, the human being would have attained this same condition much earlier, but without personal independence and without the possibility of freedom. Now, however, despite these characteristics the human being was to regain this same high condition. Zarathustra was able to foresee by means of his clairvoyance that in the future of mankind's evolution it would be possible for a definite human personality to possess such a required astral body. He knew also that it would be impossible to find the spiritual sun powers on earth prior to this future age, but that it was possible for supersensible perception to behold them in the region of the spiritual sun. He was able to behold these powers when he directed his clairvoyant glance toward the sun, and he divulged to his people the nature of these powers that, for the time being, were to be found only in the spiritual world and that later were to descend to the earth. This was the proclamation of the sublime Sun or Light Spirit—the Sun Aura, Ahura Mazdao, Ormuzd. This Spirit of Light reveals Himself to Zarathustra and his followers as the Spirit who turns His countenance from the spiritual world toward mankind and who prepares the future within mankind. It is the Spirit who points to the Christ before His advent on earth, whom Zarathustra proclaims as the Spirit of Light. On the other hand, Zarathustra represents in Ahriman—Angra Mainju—a power whose influence upon the life of the human soul causes the latter's deterioration when it surrenders itself one-sidedly to it. This power is none other than the one previously characterized who, since the betrayal of the Vulcan mysteries, had gained especial domination over the earth. Besides the evangel concerning the Spirit of Light, Zarathustra also proclaimed the doctrine of the spiritual beings who become manifest to the purified sense of the seer as the companions of the Spirit of Light and to whom a contrast was formed by the tempters who appeared to the unpurified remnants of clairvoyance that was retained from the Atlantean period. Zarathustra strove to make clear to the prehistoric Persian how the human soul, as far as it was engaged in the activities and strivings of the physical-sensory world, was the field of battle between the power of the Light God and His adversary and how the human being must conduct himself so as not to be led into the abyss by this adversary but whose influence might be turned to good by the power of the Light God.

[ 105 ] A third post-Atlantean cultural period began with the peoples who, by participation in the migrations from Atlantis, had finally assembled in the Middle East and North Africa. Among the Chaldeans, Babylonians, Assyrians on the one hand and the Egyptians on the other, this culture was developed. Among these peoples the understanding for the physical world of the senses was evolved in a way different from that of the prehistoric Persians. They had developed, much more than others, the spiritual capacity that is the foundation for the ability to think, for intellectual endowment, which had come into existence since the last Atlantean epochs. It was the task of the post-Atlantean humanity to unfold in itself the soul faculties that could be gained through the awakened powers of thought and feeling that are not directly stimulated by the spiritual world, but come into existence by man's observation of the sense world, by becoming familiar with it, transforming it. The conquest of this physical-sensory world by means of these human faculties must be considered the mission of post-Atlantean humanity. From stage to stage this conquest advances. Although in ancient India the human being was directed toward this world by means of his soul state, he still considered this world an illusion and his spirit was turned toward the supersensible world. In contrast to this, there arose in the prehistorical Persian people the desire to conquer the physical world of the senses, but this was attempted, to a large measure, with the powers of soul that had remained as heritage of a time when man could still reach up directly into the supersensible world. In the peoples of the third cultural epoch the soul had lost to a large degree its supersensible faculties. It had to investigate the revelations of the spirit in the sensory surroundings and by means of discovery and invention of the cultural means, springing from this world, develop itself. Human sciences arose by means of research within the physical sense world into the spiritual laws standing behind it; human technique and artistic activities and the tools and instruments used to advance them were developed by recognizing the forces of this world and the need of employing them. For the human being of ancient Chaldea and Babylonia the sense world was no longer an illusion, but with its nature kingdoms, its mountains and seas, its air and water, it was a revelation of the spiritual deeds of powers standing behind these phenomena, whose laws he endeavored to discover. To the Egyptian the earth was a field of activity given to him in a condition which he had to transform through his own intellectual capacity, so that it bore the imprint of human power. Oracle establishments of Atlantis, originating chiefly from the Mercury oracle, had been transplanted into Egypt. There were, however, others also, for example, the Venus oracle. A new cultural germ was planted into what could thus be fostered in the Egyptian people through these oracle establishments. It originated with a great leader who had undergone his training within the Persian Zarathustra mysteries. He was the reincarnation of a personality who had been a disciple of the great Zarathustra himself. If we wish to adhere to a historical name, he may be called “Hermes.” By absorbing the Zarathustra mysteries he could find the right path on which to guide the Egyptian people. This folk, in earth life between birth and death, directed its mind to the physical sense world in such a way that although it could behold the spiritual world behind the physical only to a limited degree, it recognized in the physical world the laws of the spiritual world. Thus the Egyptian could not be taught that the spiritual world was a world with which he could become familiar on earth. But he could be shown how the human being would live in a body-free condition after death with the world of the spirits who during the earth period appear through their imprint in the realm of the physical-sensory. Hermes taught that to the degree the human being employs his forces on earth in order to act within it according to the aims of spiritual powers, it is possible for him to be united after death with these powers. Especially those who have been most zealously active in this direction during life between birth and death will become united with the exalted Sun Being—with Osiris. On the Chaldean-Babylonian side of this cultural stream the directing of the human mind to the physical-sensory was more marked than on the Egyptian side. The laws of this world were investigated and from the sensory counterparts perception was directed to the spiritual archetypes. The people, nevertheless, remained stuck fast in the world of the senses in many respects. Instead of the spirit of the star, the star itself, and instead of other spiritual beings, their earthly counterparts were pushed into the foreground. Only the leaders acquired really deep knowledge of the laws of the supersensible world and their interaction with the sense world. Here a contrast between the knowledge of the initiates and the erroneous beliefs of the people came into evidence more strongly than anywhere else.

[ 106 ] Quite different conditions prevailed in Southern Europe and Western Asia where the fourth post-Atlantean cultural epoch flourished. We may call this the Greco-Latin cultural epoch. In these countries the descendants of human beings of the most varied regions of the ancient world had gathered. There were oracle establishments that followed the example of the various Atlantean oracles. There were men who possessed, as a natural faculty, the heritage of ancient clairvoyance, and there were some who were able to attain to it with comparatively little training. In special places the traditions of the ancient initiates were not only preserved, but there arose worthy successors who trained pupils capable of raising themselves to exalted stages of spiritual perception. Simultaneously, these people bore the impulse in themselves to create a realm within the sense world that expressed in perfect form the spiritual within the physical. Beside much else, Greek art is a consequence of this impulse. One need only penetrate into the Greek temple with spiritual vision to recognize that in such a marvel of art the physical material is transformed by the human being in such a way that every detail is an expression of the spiritual. The Greek temple is the “dwelling place of the spirit.” In its forms is to be seen what otherwise only the spiritual vision of supersensible perception can recognize. A Zeus or Jupiter temple is shaped in such a way that for the physical eye it represents a worthy abode for what the guardian of the Zeus or Jupiter initiation perceived with the spiritual eye. Thus it is with all Greek art. In mysterious ways the wisdom of the initiates poured into poets, artists, and thinkers. In the cosmogonies of the ancient Greek philosophers we find again the mysteries of the initiates in the form of concepts and ideas. The influence of spiritual life and the mysteries of the Asiatic and African centers of initiation flowed into these peoples and their leaders. The great Indian teachers, the companions of Zarathustra, and the adherents of Hermes had trained their pupils. These or their successors now founded initiation centers in which the ancient knowledge was revived in a new form. These are the mysteries of antiquity. Here the pupils were prepared to reach states of consciousness through which they were able to attain a perception of the spirit world.⁸ From these initiation centers wisdom flowed to those who fostered spiritual impulses in Asia Minor, in Greece, and Italy. (In the Greek world the important initiation centers of the Orphic and Eleusinian mysteries arose. In the Pythagorean school of wisdom the after-effects of the great doctrines and methods of the wisdom of primeval ages appeared. In his wide journeying Pythagoras had been initiated into the secrets of the most varied mysteries.)

[ 107 ] The life of man between birth and death—in the post-Atlantean age—had, however, its influence also upon the body-free state after death. The more the human being turned his interest toward the physical-sensory world, the greater was the possibility of Ahriman penetrating into the soul during earth life and of his retaining power beyond death. Among the peoples of ancient India this danger was still insignificant, because they had, during earth life, felt the physical world of the senses to be an illusion. As a result, they were able to elude the power of Ahriman. The danger of the prehistoric Persian people was much greater, because in the life between birth and death they had turned their interest toward the physical world of the senses. They would have fallen prey to Ahriman to a high degree, had Zarathustra not through his teaching about the God of Light drawn attention in an impressive manner to the fact that behind the physical-sensory world there exists the world of the Spirits of Light. In proportion to the absorption into the soul of this visualized world by the people of the Persian culture did they escape from the clutches of Ahriman during earth life and likewise during the life after death, when they prepared for a new earth life. During earth life the power of Ahriman leads to the consideration of physical-sensory existence as the only one, thus barring all outlook into the spiritual world. In the spiritual world this power leads the human being to complete isolation, to concentration of all interests only upon himself. Human beings who at death are in the power of Ahriman are reborn as egotists.

[ 108 ] At present we are able in spiritual science to describe life between death and a new birth as it is when the Ahrimanic influence has been overcome to a certain degree. In this way it has been described by the writer of this book in other writings and in the first chapters of this book, and thus it must be described in order to make plausible what the human being can experience in this state of existence when he has gained the true spiritual perception of what really exists. Whether the individual experiences it to a greater or lesser degree depends on his victory over the Ahrimanic influence. Man approaches more and more what is possible for him to be in the spiritual world. How this degree of attainment can be impaired by other influences must here be held clearly in mind in considering the path of human evolution.

[ 109 ] It was the task of Hermes to see that the Egyptians prepared themselves during earth life for companionship with the Spirit of Light. Since, however, during that time human interests between birth and death were already shaped in such a way that it was possible only to a slight degree to penetrate the veil of the physical-sensory, the spiritual perception of the soul remained also clouded after death. The perception of the world of light remained dim.—The veiling over of the spiritual world after death reached a climax for the souls who entered the body-free state from an incarnation in the Greco-Latin culture. During earth life they had brought the culture of the sensory-physical existence to full flower, and they had thus doomed themselves to a shadow existence after death. The Greek, therefore, felt that his life after death was only a shadow-like existence; and it was not mere empty talk but the feeling for truth when the hero of that age, turning toward the sense world, says, “Rather a beggar on earth than a king in the realm of the shades.” This was still more evident among those Asiatic peoples who also in their reverence and adoration had only directed their gaze toward the sensory counterparts instead of toward the spiritual archetypes. During the time of the Greco-Latin cultural period a large part of mankind was in the condition here described. We can see how the mission of man in the post-Atlantean epoch, which consisted of his mastery of the physical sense world, had to lead of necessity to an estrangement from the spiritual world. Thus what is great on the one hand is of necessity connected with what is decadent on the other.—In the mysteries, the connection of the human being with the spiritual world was fostered. The initiates of these mysteries were able, in special states of the soul, to receive the revelations of this world. They were more or less the successors of the Atlantean guardians of the oracles. What was concealed through the impulses of Lucifer and Ahriman was unveiled to them. Lucifer concealed from the human being that part of the spiritual world that, without his cooperation, had poured into his astral body right up to the middle of the Atlantean epoch. If the ether body had not been partially separated from the physical, man would have been able to experience this region of the spirit world as an inner soul revelation. Because of the Luciferic impulse he could only experience it in special states of the soul. Then a spiritual world appeared to him in the vesture of the astral. The corresponding beings revealed themselves in shapes that bore only the higher members of human nature, and in these members they carried the astrally visible symbols of their special spiritual powers. Superhuman forms manifested themselves in this way. After the encroachment of Ahriman another kind of initiation was added to this one. Ahriman has concealed all that part of the spiritual world that would have appeared behind physical sense-perception, if his encroachment had not occurred after the middle of the Atlantean epoch. The initiates owed the revelation of this part of the spiritual world to the fact that they practiced in their souls all those faculties that the human being had acquired since that time to a degree far greater than the one required in order to gain the impressions of sensory-physical existence. Through it the spiritual powers lying behind the forces of nature were revealed to them. They were able to speak of the spiritual beings behind nature. The creative powers of the forces active in nature below the human being revealed themselves to them. What had continued to be active from the Saturn, Sun and the ancient Moon evolutions and had formed the human physical, ether, and astral bodies, as well as the mineral, plant, and animal kingdoms, formed the content of one type of mysteries. These mysteries were under Ahriman's influence. What had led to the development of sentient, intellectual, and consciousness soul was revealed in a second type of mystery. What, however, was only possible to be prophesied by the mysteries was that in the course of time a human being would appear with an astral body in which, despite Lucifer, the light world of the Sun Spirit would become conscious through the ether body without special soul states. And the physical body of this human being must be of such a nature that that part of the spiritual world would be manifest to him that Ahriman is able to conceal up to the time of physical death. Physical death cannot change anything for this human being during life; that is to say, physical death cannot have any power over him. In such a human being the ego manifests in such a way that the physical life contains at the same time the whole spiritual life. Such a being is the bearer of the Spirit of Light, to Whom the initiate lifts himself in a twofold way, either by being led to the spirit of the super-human or to the being of the powers of nature in special states of the soul. Since the initiates of the mysteries predicted that such a human being would appear in the course of time, they were the prophets of Christ.

[ 110 ] As special prophet in this sense, a personality arose in a people that through natural heritage bore within itself the characteristics of the peoples of the Middle East and, through education, the teachings of the Egyptians; these people were the Israelites. The prophet was Moses.. So many influences of initiation had entered the soul of Moses that in special states of consciousness the spiritual being who had assumed, in the normal course of Earth evolution, the role of molding human consciousness from the moon, manifested himself to him. In thunder and lightning Moses recognized not only the physical phenomena, but the manifestations of the spirit just described. At the same time, however, the other kind of mysteries had affected his soul to such a degree that he perceived in astral visions how the super-human spirit becomes human through the ego. Thus the Being Who had to come revealed Himself to Moses from two directions as the highest form of the Ego.

[ 111 ] With Christ there appeared in human form what the high Sun Being had prepared as the exalted paragon of earthly man. With this appearance all mystery wisdom had in a certain regard to assume a new form. Previously this wisdom existed exclusively in order to enable the human being to bring himself to a soul state that allowed him to behold the kingdom of the Sun Spirit outside of earthly evolution. Now mystery wisdom was allotted the task of making the human being capable of recognizing the Christ Who had become man, and from this center of all wisdom to understand the natural and spiritual world.

[ 112 ] At the moment in the life of Christ Jesus, when His astral body contained everything that the Luciferic impulse can conceal, He assumed His mission as teacher of mankind. From this moment onward the aptitude was implanted in human earth evolution for receiving the wisdom through which the physical earthly goal can by degrees be attained. At the moment when the event of Golgotha was accomplished, the other aptitude was injected into mankind by which it is possible to turn the influence of Ahriman to good. Henceforth the human being is able to carry with him out of life through the portals of death what releases him from isolation in the spiritual world. The event of Palestine is not only the center of the physical evolution of mankind, but it is also the center of the other worlds to which the human being belongs. When the “Mystery of Golgotha” was accomplished, when “Death on the Cross” was suffered, the Christ appeared in the world in which souls tarry after death, and in that region He set bounds to the power of Ahriman. From this moment the realm that was named by the Greeks the “kingdom of the shades” was illuminated by that spiritual lightning flash that showed its inhabitants that henceforth light would again appear in it. What was attained through the Mystery of Golgotha for the physical world threw its light into the spiritual world.—Thus the post-Atlantean human evolution was, up to this event, an ascent for the physical world of the senses, but it was at the same time a descent for the spiritual. Everything that flowed into the world of the senses poured forth from what had already existed in the spiritual world from primeval ages. Since the Christ event, human beings who elevate themselves to the Christ mystery are able to carry with them into the spiritual world what they have acquired in the sense world. It flows back again from the spiritual world into the earthly-sensory world by human beings bringing back with them into reincarnation what the Christ impulse has become for them in the world of spirit between death and rebirth.

[ 113 ] What the Christ event bestowed upon mankind's evolution acted within it like a seed. The seed can ripen only gradually. Only the very smallest part of the new wisdom's profundity has penetrated physical existence up to the present. This existence stands just at the beginning of Christian evolution. During the succeeding centuries that have elapsed since that event, Christian evolution has been able to unveil only as much of Its inner nature as human beings, peoples, were capable of receiving, were capable of absorbing with their mental capacities. The first form into which this knowledge could be poured may be described as an all-encompassing ideal of life. As such it opposed what in the post-Atlantean humanity had fashioned itself as modes of life. We have already described the conditions that prevailed in the evolution of mankind since the repopulation of the earth in the Lemurian age. The human beings, as to their soul nature, may thus be traced back to various beings who, returning from other worlds, incarnated in the bodily descendants of the ancient Lemurians. The various human races are a result of this fact, and, in consequence of their karma, the most varied life-interests appeared in the reincarnated souls. As long as the after-effects of all this prevailed, the ideal of a “common humanity” could not exist. Mankind proceeded from a unity, but Earth evolution up to the present has led to differentiation. In the Christ-concept an ideal is given that counteracts all differentiation, for in the human being Who bears the name of Christ live also the forces of the exalted Sun Being in Whom every human ego finds its origin. The Israelites felt themselves still as a folk, the human being as a member of this folk. At the outset the fact that in the Christ Jesus lives the ideal man Who is not touched by the conditions of separation was only comprehended in thought, and Christianity became the ideal of an all-encompassing brotherhood. Disregarding all separate interests and separate relationships, the feeling arose that the inmost ego of every human being has the same origin. (Alongside all earthly forefathers the common father of all human beings appears. “I and the Father are One.”)

[ 114 ] In Europe in the fourth, fifth, and sixth centuries A.D. a cultural age was prepared that began in the fifteenth century and still continues today. It was gradually to replace the fourth, Greco-Latin, period. It is the fifth post-Atlantean culture period. The peoples, which after various migrations and most manifold destinies had made themselves pillars of this age, were descendants of those Atlanteans who had had the least contact with what had occurred in the meantime in the four preceding cultural epochs. They had not penetrated into the regions in which the cultures in question took root, but they had in their way continued the Atlantean cultures. There were among them many people who had preserved to a high degree the heritage of the ancient dreamlike clairvoyance, the intermediate state between waking and sleeping already described. Such individuals were acquainted with the spiritual world through their own experience and were able to communicate what takes place in that world to their fellow-men. A treasure house of narrative about spiritual beings and spiritual events was built up. The treasures of folk fairy tales and myths arose originally from such spiritual experiences. For the dreamlike clairvoyance of many people lasted right on into times not far removed from our present day. There were other human individuals who had lost their clairvoyance but who acquired the faculties of perception in the sensory-physical world through feelings and sensations that corresponded to these clairvoyant experiences. Here, also, the Atlantean oracles had their successors. There were mysteries everywhere. In these mysteries, however, the kinds of secrets of initiation were predominantly developed that led to the revelation of the region of the spirit world that Ahriman keeps concealed. It is the spiritual powers behind the forces of nature that were revealed in these mysteries. In the mythologies of the European nations are contained the remnants of what the initiates of these mysteries were able to communicate to human beings. These mythologies, however, contained also the other concealed wisdom, although in less complete form than it was contained in the Southern and Eastern mysteries. Superhuman beings were also known in Europe. Yet they appeared in a state of constant strife with the companions of Lucifer. The God of Light was proclaimed, but in such a form that it was impossible to say whether He would overcome Lucifer. But as a compensation for this, the future Christ form shone also into these mysteries. It was proclaimed that His kingdom would replace the kingdom of the other God of Light. (All myths about the Twilight of the Gods—the Gotterdammerung—and similar events have their origin in this knowledge of the European mysteries. Such influences caused a cleavage in the soul of the human beings of the fifth cultural epoch that still continues on into the present and shows itself in the most manifold phenomena of life. The soul did not preserve from ancient times the urge toward the spirit so strongly that it would have been able to retain the connection between the spirit and sense worlds. It retained it merely in the development of its feelings and sensations, but not, however, as a direct perception of the supersensible world. On the other hand, the attention of the human being was directed more and more toward the world of the senses and its control. The powers of the intellect that awoke in the last part of the Atlantean epoch, all the forces in the human being of which the physical brain is the instrument were developed for the sense world and for its knowledge and control. Two worlds, so to speak, developed in the human breast. One is turned toward sensory-physical existence, the other is receptive to the revelation of the spiritual in order to penetrate it through feeling and sensation, but without perceiving it. The tendencies toward this cleavage of the soul were already present when the teaching of Christ streamed into the regions of Europe. This evangel of the spirit was received into human hearts, penetrated sensation and feeling, but could not find the connection with what the intellect, directed toward the senses, explored in the physical-sensory existence. What we know today as the contrast of outer science and spiritual knowledge is but a consequence of this fact. The Christian mysticism of Eckhardt, Tauler, and others, is a result of the permeation of feeling and sensation with Christianity. The science of the sense world and its results in life are the consequences of the other side of the soul's capacities. We owe the progress in the field of outer material culture entirely to this separation of capacities. Because the human faculties that have the brain as their instrument turned one-sidedly to physical life, they were able to attain to the increase in power that made possible modern science and technology. This material culture could originate only among the nations of Europe, for they are the descendants of Atlantean ancestors who developed the tendency for the physical sense world into faculties only when this tendency had attained a certain maturity. Previously these descendants let it slumber, and they were nourished by the heritage of Atlantean clairvoyance and the communications of their initiates. While outwardly spiritual culture had yielded only to these influences, the sense for the material domination of the world gradually matured.

[ 115 ] At present, however, the dawn of the sixth post-Atlantean cultural period already proclaims itself. For what is to arise in human evolution at a certain time begins to ripen in the preceding age. What is already able to show its beginnings at present is the discovery of the link that unites the two impulses in the human breast: material culture and life in the world of the spirit. For this purpose it is necessary that the results of spiritual perception are comprehended, and also that the manifestations of the spirit are recognized in the observations and experiences of the sense world. The sixth cultural epoch will bring the harmony between these two impulses to complete development. With this, the considerations of this book have advanced to a point where they can pass over from a view of the past to one of the future. It is, however, better if this view is preceded by a consideration of the knowledge of the higher worlds and of initiation. Then we shall have an opportunity to present briefly this view of the future, as far as this is possible within the framework of this book.

• 1. The term “spiritual science,” as is apparent from the context, is here synonymous with the terms “occult science” and “supersensible knowledge.”
• c5. In certain chapters of this book it has been indicated how the world of man and the human being himself pass through the states that have been designated by the names Saturn, Sun, Moon, Earth, Jupiter, Venus, Vulcan. Indications have also been given concerning the relationship between human evolution and celestial bodies co-existing with the earth, such as Saturn, Jupiter, Mars, and so forth. These latter celestial bodies naturally go through their evolution also. In the present age they have reached a stage in which their physical parts are shown to perception as what is called in physical astronomy Saturn, Jupiter, Mars, and so forth. If now, in the sense of spiritual science, the present Saturn is studied, it shows itself, so to speak, as a reincarnation of ancient Saturn. It has come into existence because, before the separation of the sun from the earth, certain beings were present who were unable to participate in this separation, since they had absorbed into themselves so many of the characteristics belonging to the Saturn state that they could not abide in an environment where especially the sun characteristics were unfolded. The present Jupiter has arisen, however, through the presence of beings who possessed characteristics that can only unfold on the future Jupiter of general cosmic evolution. An abode came into existence for them in which they are able to anticipate this future evolution. Similarly, Mars is a celestial body on which beings dwell who have passed through the Moon evolution in such a way that the earth could offer them no further advancement. Mars is a reincarnation of the ancient Moon at a higher stage. The present Mercury is the dwelling place of beings who, by having developed certain earth characteristics in a form higher than it can occur on this earth planet, are in advance of the evolution of the Earth. In a similar way the present Venus is a prophetic anticipation of the future Venus state. From all this we are justified in choosing the designations for the states that have preceded the Earth and that will follow it from their present representatives in the cosmos. It is self-evident that there will be many objections to what has been brought forth here by those who wish to subject the paralleling of the supersensibly perceived Saturn, Sun and other cosmic states of evolution with the similarly named physical celestial bodies to the judgment of an intellect trained in outer observation of nature. But just as it is possible, by means of mathematical concepts, to place the solar system before the soul as an image of time-space occurrences, so is it possible for supersensible cognition to permeate the mathematical picture with a soul content. Then it takes on a form that justifies the above indicated parallels. This permeation with a soul content is a natural consequence of the further application of a strictly natural scientific mode of observation. This latter mode of observation limits itself at present to seeking a reciprocal relationship between the solar system and the earth according to purely mathematical-mechanical concepts. By doing so, the natural science of the future will of itself be driven to concepts that will extend the idea of a mechanical cosmos to one endowed with soul. To show—which could very well be done—that such an extension ought already to occur on the basis of modern natural scientific concepts would require the writing of another book. Here the matter in question can only be indicated; as a consequence, this indication is exposed to misunderstandings of one sort or another. The disagreement of spiritual science with natural science is often only apparent, because the latter science still refuses at present to form thoughts that are not only demanded by supersensible cognition but also, in truth, by a cognition that adheres strictly to the physical-sensory. An unprejudiced observer is able to see everywhere in the results of modern natural scientific observation allusions to other fields of purely physical-sensory observation, which will have to be investigated in the future in a purely natural scientific manner and which will show that what supersensible perception reveals is completely verified by a physical observation of nature insofar as supersensible cognition is concerned with those supersensible cosmic occurrences to which physical-sensory manifestation corresponds.
• 2. In order to make clear the difference between the designations of the Planetary Evolutions and our present planetary bodies, which bear the same names, the following system has been worked out. Saturn, Sun, Moon, Earth, Jupiter, Venus, Vulcan printed in italics with initial capitals designate the great cosmic planetary cycles of evolution. In the Sun evolution, after the separation of the main cosmic body into two parts, the designation is Sun and Saturn, spelt with initial capitals, but not with italics. In the Moon evolution, when a separation takes place, the remaining main body is spelt Moon, with an initial capital, the separating planetary sun is spelt with small letter. In the Earth evolution, the separated planetary bodies are spelt as is customary, that is, the planets Saturn, Jupiter, Mars, Venus, Mercury with initial capitals; sun, moon, earth with small letters. (Tr.)
• 3. Instead of saying, “Saturn was surrounded by an atmosphere,” a precise mode of speech, in order to express exactly the inner experience of spiritual research, would have to say, “In becoming conscious of Saturn by means of supersensible cognition, this consciousness is confronted by a Saturn atmosphere,” or, “by beings of this or that sort.” The use of the expression: “this or that is present,” must be permitted, for this is also the usage employed for the actual soul experience in sensory perception, but we are obliged to keep this in mind in the following exposition; it already follows from the context.
• 4. The early stage of our present sun, now spelt with small s. (Tr.)
• 5. Earth spelt thus, with a capital E, means the cosmic body containing the moon and other planets after the sun separation. (Tr.)
• 6. The early stage of our present moon, hereafter spelt with small m. (Tr.)
• 7. The early stage of our present earth, hereafter spelt with a small e. (Tr.)
• 8. More detailed descriptions of these mysteries of antiquity are to be found in my book, Christianity as Mystical Fact. More on this subject is given in the last chapter of this book.

A week ago, I tried to explain the manner of thinking, so strange to western minds, through which the theosophist attains his insights and knowledge of the cosmos. The sketchy character these lectures necessarily have prevents me from delving more profoundly into theosophical cosmology. Nevertheless, I will attempt today to give you at least a picture in descriptive form of the origin of the world based on Theosophy. I beg those who have scientific bents to bear in mind that in the course of three short lectures it isn't possible to go into scientific explanations of what I will say today. These scientific explanations will be included in a subsequent lecture cycle, in which I will speak in more detail about this subject. Also, in the second volume of my Theosophy, which will soon be published, cosmology will be discussed.¹

Allow me first of all to mention an important thought, which is basically very simple, but which must be clear to whoever wishes to understand evolution in the theosophical sense. When we speak of development, or evolution in a broad sense, we don't only mean the development of animal or plant life from a previous form, but we also mean the great transformations within the universe, and we include the origin of matter, the matter we can today perceive with our physical senses.

We said last time that in the history of the evolution of our planet there are seven consecutive stages, and I also briefly described these to you. You must therefore think of how our earthly planet goes through seven stages, which we call Rounds, in rhythmical sequence. Everything that exists and lives on our Earth was also existent before our present Earth come into being; it was existent in a kind of seed state, just as a whole plant is present in a seed, sleeps in the seed, so to speak, before it takes on form in the outer world. Such a slumber stage is called a “Pralaya”. On the other hand, the state in which everything awakens, gradually emerges and progresses from a beginning to a high point of perfection, we call “Manvantara”. When the state of perfection is reached, a Pralaya, a sleeping state, occurs once more, and this is followed again by a state of waking and growth. Thus the planet goes through this sequence seven times, reawakening seven times to a new Round.

The time between one Manvantara and the next passes in a state in which everything living on the earth sleeps, so to speak. But it isn't comparable to normal human sleep. In normal sleep only the activities of understanding and sense are interrupted, but you can see the physical body. The sleeping state of the Earth must be thought of differently. No earthly being is visible during this sleeping state. This state would be perceptible only to the opened eye of the so-called Dangma, the highest developed seer. This state is indescribable in words, for our words are inadequate for this kind of existence. I find no words in any language for this state. Therefore the developed seer says something quite different in order to give an idea of this state. He says: imagine a plant. You see this plant. Now imagine a kind of plaster impression of the plant, but in such a way that the plant itself is empty space and a Round is the plaster. Consider that the plaster is spiritual and only perceptible for certain senses. Whoever can see the plant cannot see the plaster impression at the same time, that is, the negative of the plant. Something similar is what the developed seer would perceive of the Earth during the Pralaya sleep. The Earth is not there. It is the hollow form, swimming in a great, mighty sea of the highest spiritual beings that is gradually disappearing and out of which the Being of the Earth itself flows.

Then something begins to originate within this hollow space, something not yet perceptible to the physical senses; it is only perceptible to the highly developed seer who can consciously move in the spiritual plane. At the beginning of the Earth's existence he would see a sphere in space, a purely spiritual sphere in which only the spiritual is present. Every time before a new Round begins, our Earth exists in such a spiritual state. When it awakens from the Pralaya sleep, it does so as such a sphere. The spiritual seer perceives it in a wonderful reddish glimmer. But that Earth contains everything that later becomes Earth. The densest bodies are also contained in this sphere.

How can we imagine this? It can be made clear by means of a simple process. Imagine a glass full of water. The water is fluid. When you cool the temperature sufficiently, the water becomes ice. You have the same thing in front of you as previously—ice is nothing other than water, only in another form. Raise the temperature and the ice reverts to water, with higher temperatures even to steam. By this example you can imagine how all matter derives from the spirit through densification. The spiritual sphere—seen only by the seer's developed eye—densifies gradually after it passes through a small Pralaya. It can then be seen by a less developed seer's eye. Then follows a kind of short sleeping state, and now the sphere is visible to the astral eye, that is, for whoever has developed this sense on the astral plane. Again a Pralaya state follows, and the sphere appears again as physical solid matter. Only now can physical eyes see it, physical ears hear it, physical hands grasp it. That is the fourth stage. Then a short Pralaya comes again. This stage disappears and again an astral sphere presents itself, but with much more highly developed beings. An analogous state appears in the sixth Round, also only visible to the spiritual seer. Thereafter another Pralaya and then a state only visible to the highest developed seer. Then follows what is invisible even to the Dangma. A long Pralaya follows and then the whole process begins again. This happens seven times. In this way the Earth is transformed from the lowest to the highest level.

Let us now follow the first Round. We can study it best by observing what exists on our Earth where it is most solid. In the first Round there were no mineral forms yet, no physical nature energy and no chemical energy. The Earth had carried out the previous evolution only to create a foundation for physical existence; it created this foundation in order to prepare a physical existence in the fourth Round. Our Earth looked like a fiery mass, with such tremendous temperatures that none of our present substances could have the form they now have. All substances were jumbled up in that fiery primal porridge—allow me to use that trivial word—in homogeneous, undifferentiated matter. Theosophy says: the Earth was in the fiery stage. Common fire is not meant, however, but fire of a higher, spiritual nature. There were no chemical elements involved. But what was in the interior of this matter was active. Two kinds of spiritual beings were active: those we call “Dhyani Chohans”,² and those beings who had not yet descended to physical materiality, who had a partially spiritual body, and who flowed through the fiery matter with tremendous rapidity. We see here a continuous emergence and disappearance of irregular forms, also of forms that remind us of those that will exist on Earth at a much later time.

The emerging and disappearing seems to follow a pattern. Forms arise which are reminiscent of later crystals and plants—even something that takes on human form, and then disperses. The humans who would later incarnate lived in that fire, modeling and preparing their bodies. That is how the Earth's first Round appears to us. Then followed the transition from this fiery, flowing Earth to the sleep-state.

The second Round began in the same spiritual way. “Ether” is finer than our present-day gas, but denser than the Earth was in the previous stage. In this very fine matter what we call chemical elements formed. You can find this second stage wonderfully described in religious books, where it is written that the divine beings ordered everything according to mass, number and weight. What had earlier been irregular was now organized in chemical elements according to number. The chemist will understand me, for he knows the regular periodic system of the elements. The individual substances were not yet related to each other. Now, however, as matter became differentiated, we see the most wonderful forms coming into existence which remind us of later forms, only they are not yet solid: star-like forms, angular forms, tetrahedrons, polyhedrons, round forms and so on. The forms that will later constitute nature are intimated. As in the first Round crystal forms were prearranged, the plant forms were constituted in the second Round. Then all flowed away; the astral and spiritual natures went through a Pralaya stage again and re-appeared in the third Round.

When we consider the physical state of the third Round, we find matter in a quite different state. It is not yet differentiated as air and water, but forms a kind of mist, or steam. It is no longer an ether form, but rather somewhat as cloud formations are today. And within these mist formations, which we find described in old sagas—the sagas of Nebelheim (home of mist) and Niflheim describe this state—we see matter in another form, no longer organized according to number, but equipped with energy. The esoteric researcher speaks here of the Law of Selected Relationships. The chemical substances organize themselves according to the Law of Selected Relationships. Now, however, in the third Round, energy emerged, which allowed the small to become larger and expand. The substances could organize themselves from within, energize themselves. Not only the first plant forms, which we met in the second Round, appeared, but growth was also possible. The first animal forms appeared, which we would consider to be extremely grotesque today. Gigantically large, colossal shapes formed themselves out of the mass of mist. For the occultist there is something of truth when he looks at the clouds and sees that one cloud looks like a camel, another like a horse. In the third Round the beings were mist-like forms, which reproduced by one transforming itself into the other, one deriving from the other, like the lower cell organisms, which are reminiscent of this process. These animal bodies, which formed out of the mist, could now provide the basis for those individualities who came from previous worlds to find bodies. The human being could now incarnate. He found a body which allowed him to appear, at first in an imperfect, primitive, groping way. Failed incarnations were also possible. We could say that during the third Round beings existed on the Earth who were intermediate beings between man and animal, in which the human being did not feel completely right, but could nevertheless incarnate.

Then another Pralaya occurred, and then the fourth Round. That is the Round to which we belong today. The Earth passed through the spiritual state, went through the astral and etheric states and finally arrived at the physical state which we have now reached. During the first Round the foundation for the mineral kingdom was formed, during the second Round the foundation for the vegetable kingdom was formed, during the third Round the possibility for animal forms was established. And now, during the fourth Round, the human being acquired the ability to take on the form he has today.

Let us consider the state of our physical Earth somewhat more closely. The state of the Earth in this fourth Round must be described as being much denser than the states of the previous Rounds. First there was a fiery state, then a misty one, then one between air and water. Still during the beginning of the fourth Round we had a kind of gushing matter, similar to protein. Gradually it all condensed, and what we have today as matter is nothing other than the condensed, originally gushing matter, exactly as ice is condensed water. At the beginning of the fourth Round all beings were created so they could live in this gushing matter. Man had a form similar to the one he has now, but his consciousness was extremely dim, comparable to that of a dreaming person. He dreamed his being in a kind of sleeping consciousness; the spirit was still lacking. Let us consider this state more closely. The human being was possible in that flowing, gushing state. We call these people of the first race³ dream-men. It is difficult to describe them. Another stage followed this one, in which matter became denser and separated into a more spiritual and a more physical materiality, comparable to the North and South Poles.

Now I ask you to consider the difference between the esoteric and the usual understanding of Darwinism. We have the human being present in the indicated stage of the earth, as well as the vegetable kingdom. The animal kingdom was also present, but without sexual reproduction capability, without warm blood and not yet capable of bringing forth sounds. The human being was also mute. He could not yet think, not even dim thoughts. The spirit had not yet entered the bodies. In the following, second race, matter separated into two poles. The human beings withdrew the matter that was useful to them and separated out the less useful matter, from which a kind of lateral branch of the higher animals formed. The lower animals were similar to today's mollusks, even fish-like forms developed.

The human being developed further and at the third stage discarded the matter that would not enable him to become the bearer of a higher consciousness. He gave it up as material for the animals, which now looked like amphibians with gigantic forms. They are described in fables and myths as flying dragons and so on. Until then, no being possessed sexual reproductive capacities. Not until the middle of the third race, the Lemurian epoch, does this appear, albeit primitively. The scene of this development, Lemuria, was in Asia in the Indian Ocean.

During the middle of the Lemurian age the great event occurred which allowed man to become a human being. The human beings who came over from previous planetary states were not all at the same level of development. Those who had reached a normal evolution during the previous misty earth cycle were able to incarnate during the third epoch. Among them, however, there were some who had already reached a higher stage; they could not incorporate during the third race at all. During every Round there are humans who develop to a normal stage and others who are more advanced. These are the masters. They are more highly developed individuals. In Theosophy they are called solar pitris or sun pitris. They had reached a higher spirituality, but could no more incarnate in the bodies of the men of those times than a contemporary person could incarnate in a plant. They waited for further evolution until the appropriate time had come, during the fourth race, when their incarnation could take place. Thus a spiritually highly developed humanity arose. The sagas and myths relate how at that time personalities existed who rose far above their fellow men. Individuals such as Prometheus, the Indian Rishis, Fire-Rishis, who were the leaders of humanity, including Manus, who gave later humanity laws. Only these solar Pitris could incarnate as adepts.

I already mentioned that at the start of the fourth Round sexuality did not yet exist. The separation of the sexes occurred only during the Lemurian time. Therewith the first incarnations were possible, the taking over of a body which hadn't already existed. Previously one being derived from another. With the separation of the sexes during the middle of the Lemurian age, birth and death arose and therefore the possibility of the effects of karma. The human being could burden himself with guilt. Everything we know as “human” arose at that time.

The Lemurian continent was destroyed by a fire-like catastrophe, and the Atlantean continent arose on the floor of what is now the Atlantic Ocean. During the Atlantean time another important event occurred to which I drew your attention when I spoke of the Whitsun holiday. I said that, with the exception of the solar Pitris, all beings lived in a lower spiritual condition. The solar Pitris could only take on selected bodies. Other bodies would only have allowed them to live with a dim consciousness. Dull-minded individuals would have resulted had they used the existent bodies. The Pitris therefore waited until certain animal-like forms evolved further. On the one hand they sank deeper into instinctual desires, but on the other hand, by this means the prerequisites for the later development of the brain were given. Matter was differentiated into nervous matter and sexual matter. The Pitris who had waited for that later time incarnated in this inferior matter. Religion indicates this as the biblical fall from paradise: the incarnation in worsened matter. If that hadn't happened, they would have remained in a much less conscious state. They would not have attained the clear thinking we now posses, but would have remained in a much duller state. They paid for this by allowing their bodies to be inferior, which however was compensated for by refined brain matter, thereby allowing them to achieve a higher level of consciousness and spirituality. A particular result of the evolution of the Atlantean race was the development of a phenomenal memory.

After Atlantis was destroyed by water, continued evolution resulted in our contemporary fifth race, during which deductive reasoning was a special achievement. This enabled the human race to bring art and science to a high level of development, which previously had not been possible. During the fifth sub-race of the fourth Round humanity reached a high-point: control by the spirit, which had incarnated in matter, so that humanity could ascend to higher and higher stages of evolution.

We have seen how the cosmos evolved in rhythmic stages to the point where we now stand. In previous Rounds the following developed:

1. the mineral kingdom

2. the vegetable kingdom

3. the animal kingdom

and then—

4. the human being

Theosophical cosmology is a self-contained whole, derived from the wisdom of the most developed seers. If I had a little more time I would be able to indicate to you how certain natural scientific facts are conducive to testifying to the accuracy of this image of the world. Look at Haeckel's famous phylogenic trees, for example, in which evolution is materialistically explained. If instead of matter you consider the spiritual stages, as Theosophy describes them, then you can make the phylogenic trees as Haeckel did—only the explanation is different.

In order that you do not confuse what I have said with what is described in many theosophical books as the various astral or physical states, I would like to bring the following to your attention. Evolution is often described as if they were concurrent stages. You find spheres placed next to each other, so that it appears as though life went from one sphere to another. In reality only one sphere exists, and only its conditions change. It is always the same sphere which goes through the various metamorphoses: spiritual, astral, physical, and so on.

We have seen that the introduction to these lectures, which we took from Goethe's words, is completely justified—that it is after all the human being who is the goal, the task of the earthly planet. The esotericist knows that every planet has its specific task. Nothing in the cosmos is coincidental.

The task of physical evolution is that what is created for us humans achieve its objective. You will not find a human being as he is today on Earth on any other planet. Beings, yes—but not human beings. The Earth exists in order that “I”-conscious human beings could be created. Through the first four Rounds the kingdoms of nature evolved in order that in the fourth man could be made a self-conscious being, who could reflect himself in his body. He will rise to higher levels of evolution, something that few can understand correctly. In the next, the fifth Round, the mineral kingdom will disappear. All mineral matter will be transformed to vegetable matter. Then the vegetable kingdom will reach its culmination and in the next Round the animal kingdom will form the lowest kingdom. During the seventh Round the human being will achieve his highest level of evolution. He will have become what planetary evolution intends.

Whoever understands this can have a profounder insight into the religious documents. There was a time when people believed like children in the religious documents. Then the Enlightenment came, and nothing is believed any more. But a time will come when people will learn to understand the images preserved for us in religious documents, fairy tales and fables. Thus we have the seven Rounds as the seven days of creation in the Bible. The first three days of creation have gone by, we are now in the fourth day of creation and the last three days of creation are yet to come. The first three days of creation in Genesis represent the past Rounds, and the last three indicate what is to come in the future. Rightly understood, Moses wanted to say with the description of the first three days, that we live in the fourth Round; he describes the fourth day of creation in a quite special way. That is why you find a double creation in Genesis.⁴ Those who judge the Bible with their intellect only will never understand it. The human being of the seventh day of creation has not been created. That man was made of clay is a symbol of our fourth Round. The double creation tells us in images of what has been created, the stage in which we now find ourselves, and of the stage at the end of the seventh Round. When we see the Bible's message in this way, a meaning of these documents suddenly arises which we could not have previously understood. Humanity will finally see that there is such a profound meaning there that one would almost have to become a different person in order to understand it.

It is necessary that in our times the high, spiritual meaning of these old documents be revealed, and that is the task of the theosophical movement. It doesn't criticize the materialism of our times because it considers it to be necessary. But it strives to enable people to again recognize the spiritual meaning of these documents. We will work on this during the coming winter. Today's lecture is the last of this cycle. We will, however, still meet here every Monday at eight o'clock.

• 1. The second volume of Theosophy never appeared. Instead, Steiner's An Outline of Esoteric Science, which includes a detailed description of cosmological evolution, was published in 1909.
• 2. Dhyani Chohans: in Christian terminology these are archangels.
• 3. “Race” in this sense is a theosophical term. Steiner later used the expression “cultural epoch” and similar ones.
• 4. Double creation: This may refer to Genesis 1, 26, where God creates humankind. In Genesis 2, 7, this creation is described again, albeit differently.

Also known as: The Secret of the Grail in the Works of Richard Wagner, Parsifal, Arthur Lecture 27 of 37 from the lecture series: Christian Mystery.

I want to speak to you today about the truths of occultism and of theosophy, relating what I have to say with Richard Wagner's Parsifal. For there is a deep connection between the artistic work of Wagner and the spiritual movement of the present day that is known as Theosophy. That there is in Wagner and in his works a very large measure of occult power, is something that mankind is gradually learning to realize. And in the future something further will also become clear to us; namely, that there lived in Wagner a great deal more than he himself could have knowledge of. This is, in truth, the secret of many a work of art, that a force and a power live in it of which its creator knows nothing.

When this has come home to us; namely, that more—much more—was living in Wagner than he himself was conscious of, we must at the same time not forget that Wagner was never able to reach the last stages of wisdom. On this account the art of Richard Wagner has for the occultist quite a unique character; for while he knows that something more, something of deep mystery, is hidden behind it, he knows on the other hand that one can be in danger of looking in Wagner for something that is not there. The fact that a great deal more is to be found in Wagner than is generally perceived was well expressed by Richard Strauss, who said somewhat as follows:

When I hear people perpetually declaring that we ought not to add anything from our own thought to what Wagner has created, it seems to me we might just as well say we should refrain from adding anything from our own thought when we contemplate a flower! We would certainly never discover the secret of the flower that way; and it will surely be the same with those who are unwilling to allow themselves to add anything from their own thought to the works of a great artist.”

Richard Wagner concerned himself with themes of sublime significance. Always in his works you will find names that are connected with ancient, holy traditions. What he achieved in “Parsifal” is intimately connected with the spiritual power that has been active in such a striking manner in and since the last third of the Nineteenth Century.

In order to understand the figures and motifs that we meet with in Wagner, we need to probe into deep mysteries of the evolution of mankind. Wagner made an intensive study of man and his place in the great world, and of the mystery of the human soul. As a young man he tried research into the mysteries of reincarnation. We have evidence of this in his draft for a drama called “Die Sieger” (“The Victorious,” or, “The Conquerors.”) He abandoned the attempt, because the music for the drama proved to be an insoluble problem. As drama alone he could have succeeded with it. The story is as follows. A youth in the Far East, in India, Ananda by name, belonging to the Brahman caste, is beloved by a Chandala maiden of the very lowest caste, who is called Prakriti. Ananda is a pupil of Buddha. He does not respond to Prakriti's love. She is accordingly thrown into the utmost distress and sorrow. Ananda withdraws from the world and devotes himself to the religious life. An explanation of her destiny is then given to the Chandala maiden by another Brahman. She had, he told her, in an earlier life been a Brahman and had rejected the love of this very youth who was at that time in the Chandala caste. Deeply impressed with the teaching conveyed in this explanation, the girl then attaches herself also to the Buddha, and the two become followers together of the same teacher.

This theme was sketched out by Wagner in 1855, with the intention of elaborating it. He did not succeed, but a year later the same impulse presented itself to him in a new way. In 1857 the great ideal contained in Parsifal suddenly entered into Wagner's soul. It happened on Good Friday, 1857, in Villa Wesendonk on the shores of the Lake of Zurich. Wagner was gazing out upon the world of nature, with all its fresh young life in the full beauty of springtime. And in that moment he saw with perfect clarity the connection between the upspringing of all the budding new life of nature and the death of Christ on the Cross. This connection is the secret of the Holy Grail. And from that moment onward Richard Wagner knew in his soul that he must send forth into the world this secret of the Holy Grail, he must send it out into the world of music.

If we would really understand this remarkable and unique experience that Richard Wagner underwent, we shall have to go back a few thousand years in the evolution of Europe. (His own noble and exalted thoughts on the evolution of man Wagner has put forward in his work entitled Heathendom and Christianity). What was the nature of the teaching that was given long ago in the so-called Mystery Fellowships or Mystery Brotherhoods? Let us consider for a little this teaching as it was to be met with in Europe right up to the Sixteenth or Seventeenth Centuries; let us see what form it took in these times.

Mysteries have existed in all ages. In the mysteries, man received a knowledge that was at the same time religion, and he received a religion that was at the same time wisdom.

It is impossible to have a correct conception of a mystery if one has no conception of a spiritual world. We are surrounded here by the various kingdoms of nature; minerals, plants, animals and human beings. We regard the human kingdom as the highest of the four. But now just as man has thus around him kingdoms that are lower than himself, so has he above him higher beings in many stages. The beings that stand at different stages higher than man have from time immemorial been designated as “Gods.” The kind of wisdom imparted to man in the mysteries enabled him to hold conscious intercourse with the Gods. He was then called an initiate. Such an initiate possessed no mere wisdom of words; he had, in the mysteries, experienced facts. Even still today there are mysteries, although they are of another kind than those of olden or medieval times.

At the time when the Crusades were beginning, and even a little before, we find in a district in the North of Spain an important mystery. The mysteries that were still extant in that time have generally been known as the later Gothic Mysteries. Those who were initiated were called the Templars, or the Knights of the Holy Grail. Lohengrin was one of these. The Order of the Knights of the Grail had a different significance from another order or brotherhood which had its location in England and Wales; all the stories that are told of King Arthur and his Round Table relate to this other order of initiation.

In ages long ago, long before Christianity, a migration took place from West to East. Very long ago, there was land in the region of the Atlantic Ocean—the so-called land of Atlantis, where dwelt the Atlanteans, our ancient ancestors. All the people who lived later on in Europe and also in Asia as far East as India, were descendants of the Atlanteans. The Atlanteans lived under entirely different conditions from those that prevailed in later times. Life was hierarchically ordered. All control and rule was in the hands of the initiates.

In the North of what is today Russia a famous school of initiation existed in earlier times. The initiates of this school were known as “Trotten.” In the West of Europe were other initiation schools, and in them the Druids were the initiates. The whole social life of the people was still even then ordered and regulated by these initiates.

When we look back to these ancient schools of initiation, what sort of a teaching do we find there? What was the Mystery that was taught in them? It is after all only the forms of the teaching that change with the passage of time. Astonishing as it may seem, we actually find that in these very ancient schools of initiation the secret, the mystery that Parsifal discovered, is brought to its highest development—the secret; namely, of how the new budding life of nature in Springtime is connected with the Mystery of the Cross. We have to understand it in the following way.

The power of reproduction which we recognize in the animal and human kingdoms is also to be seen in the plant kingdom. In the springtime of the year the divine active power of creation shoots up out of Mother Earth. For we have to recognize that a deep connection exists between the power that manifests when the Earth clothes herself with her robe of green, and the divine creative power. The pupils in the initiation school were taught as follows: “All around you in nature you see the opening flower buds, and within them a power at work which is then later concentrated in the small grains of seed. Countless seeds will come forth from the flowers—seeds which, if laid into the earth, will be capable of bringing forth new plants. And now receive what I am about to say into your heart; take it deeply into your soul. The process that is taking place out there in nature is the very same as takes place in human beings and in the animal kingdom, only in nature it takes place without desire or passion. It goes forward in perfect purity and chastity. The boundless and chaste innocence that sleeps in the flower buds of the plants—this, it was felt, must enter right into the soul of the pupils.

And then they were told further: “It is the sun that opens the blossoms. The ray of the sun calls forth the power that rests in them. Two things meet—the opening flower and the ray from the sun. Between the plant kingdom and the divine kingdom stand the two other kingdoms—the animal kingdom and the human. These latter are really no more than a kind of pathway leading from the plant kingdom to the divine kingdom. In the divine kingdom we have again a kingdom of innocence and chastity, as in the plant kingdom. In the animal and human kingdom we have kingdoms of desire and passion.” But then it was told to the pupils that in the future “all passion and desire will at length disappear. The chalice will then open (even as the chalice of the flower opens)—will open from above downwards and look down to man. And as the ray from the sun goes right down into the plant, so will man's now purified power unite itself with this divine chalice. It can actually come about that the chalice of the blossom is spiritually reversed so that it inclines downwards from heaven, and the sun's ray, too, is reversed so that it lifts itself up from man to heaven.” And this reversed flower chalice which was told of in the mysteries as an actual fact was called the Holy Grail. The flower chalice of the plant that we have before us in material reality is the reversed Holy Grail. And the ray from the sun—all who have true occult knowledge learn to recognize it in the “magic wand.” For the magic wand is a symbol, in the language of superstition, for a spiritual reality. In the mysteries it was called the “bloody lance.” So here we have before us, on the one hand, the origin of the Grail and on the other hand the original “magic wand” of the genuine occultist.

I have given you here slight indications of profound truths, deeply significant truths that played a part in men's lives in the North and West of Europe.

Richard Wagner had a deep intuitive feeling for these truths, and so had his friend Graf Gobineau.

If one wanted to express what was behind the mysteries of which we have been speaking, one could say it was the knowledge of what flows in the veins of animal and man. True indeed are the words that are so often quoted from Goethe's “Faust”: “Blood is a very special fluid.” We shall come to perceive what blood really signifies when we learn to understand a great revolutionary change that took place once in the mysteries.

In the olden times of the European peoples it was known how much depends in human life on blood relationships. On this account the continuance of humanity was never left to chance. All such matters were in those times regulated out of an occult wisdom. It was known that when further evolution was restricted within small racial communities and no other blood was allowed to come in from outside these communities, then the human beings who were born within them would possess certain higher powers. In the mysteries it was understood what effect the mingling of different kinds of blood would have. The initiates had quite exact knowledge, also, of which family or clan would be rightly suited for a certain region of the earth. And they knew that where a union of common blood takes place, there certain powers are bestowed on the human being that is born.

When the ancient blood relationships began to be broken, a significant event took place in the mysteries. Something else was substituted in place of the parents having common blood in their veins.

In the high mysteries, blood relationship was replaced by the partaking of two spiritual “preparations.” In the lower mysteries outward symbols were used instead of these; and the outward symbols were Bread and Wine. In the two spiritual preparations was a substance that was like blood. They were substances that worked spiritually in a somewhat similar way to the way blood works physically in the veins. As the old clairvoyance gradually disappeared, men began instead to partake of these spiritual preparations. When they had learned all that is contained in the whole wisdom of theosophy, they received these symbols out of Ceridwen's Cup. That was the purified blood that could be given to man from the chalice that opened down to him from above. This Mystery in this true essence passed into the care of a very small community. In other parts of Europe the mysteries became decadent and were horribly profaned. For we find on every hand as the symbol of sacrifice a dish on which a bleeding head has to be laid. It was thought that something can be awakened in man by the spectacle of this bleeding head. What was at work there was nothing but black magic. It was the downright opposite of the Mysteries of the Holy Grail.

It was known in the Mysteries that what streams upwards in the Chalice of the Flower lives also in the blood of man. The blood needs, however, to be made clean and pure again, it must be as chaste as the sap that flows in the blossom. And in these Mysteries that had become depraved, this was brought to expression in a gross and materialistic manner. (In Northern Europe sublimated blood was used as a symbol, and in the Eleusinian mysteries were the wine of Dionysus and the blood of Demeter.) The Vessel of the Grail turned into an abomination by being made to hold within it the bleeding head—this we find again in the story of Herodias who uses for the head of John the Baptist, making mock in this way of the Mysteries. The essential secret of the high mysteries passed into the hands of Templars in Northern Spain, the Guardians of the Grail.

While the Knights of King Arthur concerned themselves rather with the events and affairs of this world, The Templars were able to be prepared to receive a still more sublime Mystery—even to understand the Great Mystery of Golgotha, which is the secret of the history of the world.

Christianity had its beginning among the people of Galilee—a mixture of strikingly different races, thus a people who stand entirely outside all blood relationship. The Saviour is One who does not base His kingdom in the very least on blood relationships; He founds a kingdom that is quite remote from any such bond. The blood that has been sublimated, the blood that has been purified, gushes forth from the sacrificial death—for that is the cleansing process. The blood that gives rise to sensual desires has to be shed, has to be sacrificed, has to flow right away.

The Holy Vessel with the purified blood was brought to Europe to the Templars on Monsalvatsch. The venerable patriarch Titurel received the Grail; he had been chosen for this beforehand. The victory had now been won. The spiritual in the blood had overcome that which was merely physical.

As long as we regard blood merely as a substance that is built up of various chemical component parts, we cannot understand what took place on Golgotha. How was it that Wagner was able to find the right mood for his Parsifal? It is most important for us to recognize that Wagner was able to do this because he knew that what happened on Golgotha had especially to do with the blood, he knew that we had to see there not only the death of the Saviour but we had to see what took place there with the blood, how the blood was purified on Golgotha and became something quite different from ordinary blood. Wagner has spoken of the connection of the Saviour's blood with the whole of mankind. In his book “Paganism and Christianity” we read these words: “Having found that the capacity for conscious suffering is a capacity peculiar to the blood of the so-called white race, we must now go on to recognize in the blood of the Saviour the very epitome, as it were, of voluntary conscious suffering that pours itself out as divine compassion for the whole human race.”

And in another place Wagner says: “Because His will to save was so tremendously strong, the blood in the wine of the Saviour was able to be poured out for the redemption of all mankind when even the noblest races among men were falling into decay—poured out for their salvation, as divine sublimation, the blood that is associated with family or species.” The Saviour having come from a mingling of many different peoples, His blood was the symbol of compassion and blood in purified form.

Hardly has anyone even come so near to this mystery as Wagner did. It is indeed the power with which he approaches this mystery that constitutes his greatness as an artist. We must not think of him merely as a musician, but as one who possesses deep knowledge and understanding and whose desire it is to resuscitate for the people of modern times the mysteries of the Holy Grail. Before Wagner wrote his Parsifal little was known in Germany of the mysteries and of the characters of whom he tells.

When men were brought into the mysteries, there were three distinct stages through which they had to pass:

The first was stupidity, simple-mindedness.

The second was doubt.

The third was blessedness.

The first was the stage when man was led right away from every prejudice that prevails in the world, and was made to depend upon the power he had in his own soul, made to depend upon his own power of love, so that he might be able to behold the inner light, to see it light up within him.

The second stage was that of doubt. This doubt comes to all when they are at the second stage of initiation, and is then resolved and raised up to a higher stage, even to the inner brightness and splendor known as “Saelde” or blessedness. That was the third stage where man was brought—consciously—together with the Gods.

Parsifal (“through the vale”) was the name given in medieval times to all such candidates for initiation, and “Parsifal” had to undergo these three stages in inner experience. With the insight of a genius, Wagner saw on that Good Friday, 1857, the guiding thread that must run through the whole development of Parsifal.

The Templars were those who stood for true Christianity as distinguished from Church Christianity. In the Middle Ages remnants were still left of the old degenerate mysteries. All that belongs to those is grouped together under the name of Klingsor. He is the black magician in contrast to the white magic of the Holy Grail. Wagner places him in opposition to the Templars.

Kundry is the modern version of Herodias, the symbol of the force of reproduction in nature, the force that can be chaste or unchaste, but is uncontrolled. Beneath chastity and unchastity lies a fundamental unity; everything depends on the way of approach. The force of reproduction that shows itself in the plants, within the chalice of the blossom, and right up through the other kingdoms of nature, is the same as in the Holy Grail. Only, it has to undergo purification in that noblest and purest form of Christianity which manifests in Parsifal.

Kundry has to remain a black enchantress until Parsifal releases and redeems her. In the polarity of Parsifal and Kundry we can sense the working of deepest wisdom. Wagner, more than anyone else, took care that men should be able to receive what he had to give without knowing that they were doing so. He was a missionary who had a most significant message to deliver—to deliver, however, in such a way that mankind was not aware of receiving it.

Wolfram von Eschenbach wrote an epic on “Parsifal.” It was inartistic, but it sufficed for his time; for there were in those days men who had a measure of clairvoyance and could accordingly understand Wolfram. In the Nineteenth Century it was not possible to make clear to man the deep meaning of that great process of initiation in a drama. There is, however, a medium through which man's understanding can be reached, even without words, without concepts or ideas. This medium is music. Wagner's music holds within it all the truths that are contained in the Parsifal story. His music is of such a unique character that those who listen to it receive in their ether body quite special vibrations. Therein lies the secret of Wagner's music. One does not need to understand it—not in the least! One receives in one's ether body the benign and healthful effect of the music. And man's ether body is intimately connected with all the movements and throbbings of the blood. Wagner understood the mystery of the purified blood. In his melodies are rhythms and vibrations that must needs beat in the ether body of man if he is to be cleansed and purified so as to be ready to receive the Mysteries of the Holy Grail.

We can only arrive at a full understanding of the quite individual way in which Wagner expresses himself in his writings when we look carefully into what lies behind it. Wagner was convinced that the human will receives a special illumination from the spirit. He said that the will is—to begin with—rude, clumsy, and instinctive; then it grows gradually more and more refined, the intellect begins to cast its light upon it, and man becomes conscious of suffering and through his becoming conscious of suffering, a purification is able to come about.

(Dr. Steiner here quotes a passage from Wagner where he is writing of his friend Gobineau, who held that this consciousness of suffering was the distinctive mark of the white race, and that man was able thereby to rise to clairvoyance and to a higher moral life.)

(Dr. Steiner continues:)

Wagner is here describing the process that consists in the reflection of the intellect upon the will, and of how man becomes thereby clairvoyant.

Wagner's creative work consists, in its essence, of a religious deepening of art; ultimately it is concerned with the deepening of man's understanding of Christianity. Wagner knew that Christianity can be shown forth to the world, best of all in music.

Through raising himself up to the contemplation of the inner mysteries of the world order, man can attain on the one hand knowledge and on the other hand also true piety. A path of development stands open for him, which will teach him to know the meaning of the fact of Christianity.

The Stages of Evolution of the Human Form The Expulsion of the Animal Beings. The Four Human Types.

We have become acquainted with significant events in the evolution of the human organism. We have followed the organism from its beginning to the point of time when the moon departed from the earth. When we say “point of time”, we are not speaking literally, for these events occupied long periods. From the first moment when the moon began to show signs of withdrawing, until its departure had been completely accomplished, long stretches of time passed and many things occurred in evolution. But we have observed man until about the departure of the moon. We have understood man's form which, as its lower part, approximately from the middle of the trunk to the height of the hips, manifested a configuration not entirely unlike his present shape. This body, although soft, could have been seen with modern eyes, whereas the upper parts were visible only to clairvoyant consciousness. We have already pointed out how something of man's nature at that time has been preserved by myth, religion, and art in the centaur. The various parts of the body, the members that gradually evolved into feet, shanks, knees, thighs, represent the animal forms of our earth at that time. These animal forms, however, remained stuck at certain stages of evolution, beyond which man was able to progress. Let us try to understand this thoroughly.

In the earliest times, when the sun departed, no animal forms had yet appeared. After the sun had left, the highest form of animal was a type that stood at the level of our present fish. When we say that the human feet corresponded to this fish-form, when we look at the feet in connection with fish, what does this mean? It means that the feet were the only part of man that was physically perceptible at the time when certain forms were left behind which swam about like fish in the water-earth. The remaining parts were present only in a finer etheric form. What we have described as the chalice or blossom form, the light-organ, was entirely etheric, an illuminated air-form. Only the lowest part of man was able really to wade through the water-earth like the fish that had remained behind.

Thereafter there were higher animals, which are depicted in the image of the Water-man, the man whose body was visible as high as the shanks. Man has been formed in such a way as to leave behind him, at every stage of his existence, certain animal forms, beyond which he slowly progressed. When the moon began to withdraw, man was so far along that he had given his lower half, his lower nature, a physical shape, whereas the upper half remained entirely pliable. Then, we see taking hold, from the moon, that influence of the moonlight which the Egyptians called Osiris, which can work upon man through the different aspects of the moon. We see how the most important formations of the upper body, i.e., the nerves that bring about the present upper body, are worked into man from the moon. The nerves, going out from the spine, formed the upper body. At first, through the tones that Osiris-Apollo played on the human lyre, the mid-part, the hip-region, comes into form. All that had to remain stuck at this point, beyond which man progressed, appears in later evolution in the forms of the amphibians.

As long as the moon was connected with the earth, it more or less pushed man's evolution down. The fish form was still connected with the sun, which is the reason for the feeling that every healthy person today has toward fish. Think of the pleasure of seeing a beautiful glittering fish, a shining water-animal, and then think of the antipathy one feels toward a frog, toad, or snake, although these stand higher than the fish. The forms of that time appear in their decadence as the present amphibians, but man once had such forms in his lower corporeality. As long as man had only a lower corporeality to the hips, he was a sort of dragon. It was only later, when the upper body assumed solid form, that by use of this he transformed the lower. We may say that the fish reflects the form that man possessed through the forces he received while the sun was still united with the earth. Until the sun departed, man stood at the level of the fish.

Now the great beings, the leaders of evolution, departed as they shaped their sun, to reunite with the earth only at a much later time. One of the Spirits, one who went out with the sun, the highest of the guiding Sun Spirits, was the Christ. We feel a deep reverence when we realize that up to this time man was united with this Being who, as the noblest spirit, once departed from the earth with the sun. One felt that through the form of the fish one could characterize the time of the sun's departure from the earth, and also the forms given through the Christ himself. Earlier, man on earth was united with the sun, and as the latter departed he saw, preserved in the fish-shape, the form that he owed to the sun spirits. As he progressed further, the sun spirits were no longer with him. The Christ departed from the earth when man still had the fish-shape. The initiates of the first Christian period preserved this form. In the Roman catacombs the fish appeared as the symbol of Christ, to remind men of the great cosmic event in evolution when the Christ was still united with them in the earth. Man had progressed to the fish-form when the sun split off, and the first Christians felt a reference to the Man-Christ-form in the fish symbol as something of great profundity. Such a significant sign, which we view as a symbol of an epoch of cosmic evolution, is far removed from the external explanations that are often given. The true symbols refer to higher spiritual realities. They did not merely “mean” something to the early Christians. Such a symbol is a picture of this or that which one can really see in the spiritual world, and no symbol is rightly interpreted unless one can point to what can be seen in the spiritual world in connection with it. All speculation is at most preparatory, and the expression “it means” does not touch the point; for one first really understands the symbol when one shows how a spiritual fact is portrayed in it.

Now let us proceed further with the evolution of humanity. Man took on the most diverse forms, and when he had developed upward to the hip-level he was at his ugliest in his physical form. The shape he then had is preserved in a decadent form in the snake. The time when man had reached the amphibian form, when the moon was still in the earth, is the time of shame and degeneracy in the evolution of mankind. Had the moon not then departed from the earth, the race of men would have succumbed to a horrible fate, failing increasingly into evil forms. Hence the feeling that the naive and unspoiled person has toward the snake, which retains the form that man had at his lowest point, is entirely justified. Precisely the unspoiled soul-attitude, which does not assert that there is nothing ugly in nature, feels a revulsion before the snake, because it is the document of human shame. This is not meant in a moral sense, but points to the lowest stage in human evolution.

Man had now to pass beyond this low point. He could do this only by abandoning the animal form and beginning to condense his spiritual upper part. We have seen that all the nobler parts could develop only through the intervention of the Isis and Osiris forces. In order for the Osiris forces to work in him, in order for the nobler part to develop, something important was necessary. Man's upper part had to find the possibility of bringing the spine out of the horizontal into the vertical. All this occurred through the influence of Isis and Osiris. Man was led from stage to stage by sun and moon, which kept themselves in balance. When half of man had become physical, sun and moon were in balance; therefore the hip region is designated as the Balance. At that time the sun was in the sign of the Balance.

Now we must not imagine—and this must be emphasized—that after the sun had stood in the sign of the Scorpion, and then in the sign of the Balance, the hips immediately developed. This would show the tempo of evolution as proceeding much too rapidly. The sun travels through the whole zodiac in a period of 25,920 years. At one time the sun rose in spring in the Ram, earlier in the sign of the Bull. The vernal point was always moving, going through the sign of the Bull, and so on. About 747 BC the sun again entered into the Ram; in our time it rises in the sign of the Fish. The time during which the sun traverses a sign has some significance, but such a period would not suffice for the change that had to take place in order for man to progress from sexuality under the sign of the Scorpion to the evolving of his hips under the sign of the Balance. We should have a false picture of this, if we thought that it could have occurred in one transit of the sun. The sun goes once through the zodiac, and only after this complete circuit does the forward step occur. In earlier times it had to make the transit oftener before the forward step could take place. Therefore we cannot apply to more ancient epochs the familiar time-reckonings of post-Atlantean times. The sun had first to go completely around—in earlier ages even several times—before evolution could progress a step. For those members that required a stronger molding, the time lasted even longer.

Man rises ever higher through this evolution. The next stage, during which the lower parts of the human trunk were formed, is designated by the sign of the Virgin.

We shall best understand evolution if we make it quite clear that, while man was becoming ever more human, animal beings remained stuck at certain stages. We have already said that man developed lungs, heart, and larynx through the influence of the moon forces. We have also shown to what extent Osiris and Isis participated in this. Now we must be quite clear that the higher organs, such as heart, lungs, larynx, and others, could develop only through the fact that the higher members of man—etheric body, astral body, and also the ego—cooperated in a definite way as the really spiritual members of man. After the point that was reached under the Balance, these higher members cooperated much more than in the preceding epochs. Thus the most manifold forms could appear. For example, the etheric body, or the astral, or the ego, could work especially strongly. It could even happen that the physical body might predominate over the other three members. Through this four human types developed. A number of men appeared who had worked out the physical body especially. Then there were men who had received their stamp from the etheric body, others whose astral nature predominated, and also ego-men, strongly marked ego-men. Each man showed what predominated in him. In the ancient times when these four forms originated, one could meet grotesque shapes, and the clairvoyant discovers what is present in the different types. There are representations, although these are not well known, in which the memory of this has been preserved. For example, those men in whom the physical nature became especially strong and worked on the upper parts, bore the mark of this in their upper part. Something was formed that was entirely suited to the baser form, and through what was thus active there appeared the shape that we see retained in the apocalyptic picture of the Bull, although not the bull of today, which is a decadent form. What was governed principally by the physical body at a certain time, remained stuck at the stage of the bull. This is represented by the bull and all that belongs to this genus, such as cows, oxen and so on. The human group in whom the etheric rather than the physical body was strongly marked, in whom the heart region was especially powerful, is also preserved in the animal kingdom. This stage, beyond which man has progressed, is preserved in the lion. The lion preserves the type that was worked out in the group of men in whom the etheric body was intensely active. The human stage in which the astral body overpowered the physical and etheric is preserved for us, although degenerated, in the mobile bird-kingdom, and is portrayed in the Apocalypse in the picture of the Eagle. The predominating astrality is here repelled; it raised itself from the earth as the race of birds. Where the ego grew strong, a being evolved that should actually be called a union of the three other natures, for the ego harmonizes all three members. In this group the clairvoyant actually has before him what has been preserved in the Sphinx, for the Sphinx has the lion-body, the eagle-wings, something of the bull form—and in the oldest portrayals there was even a reptilian tail, pointing to the ancient reptile form—and then at the front there is the human face, which harmonizes the other parts.

These are the four types. But in the Atlantean time the man-form predominated, as the human shape gradually constructed itself out of the eagle, lion, and bull natures. These transmuted themselves into the full human form, and this gradually transmuted itself into the shape that was present in the middle of Atlantis. Something else occurred through all these events. Four different elements, four forms, merged harmoniously in man. One is present in the physical body, in the bull nature; these are the predominating forces that evolved up to the evolutionary period of the Balance. Then we have the lion nature in the etheric body; in the astral body, in the predominating forces of the astral, the eagle or vulture nature; finally, the predominating forces of the ego, the true human nature. In single beings, one or another of these members had the upper hand. Through this the four types arose. But one could meet still other combinations. For example, the physical, astral, and ego might be equal, while the etheric predominated; that is a particular type of mankind. Then there were beings in whom the etheric, astral, and ego had the upper hand, while the physical was less developed, so that we have men in whom the higher members prevail over the physical body. Those human beings in whom the physical, astral, and ego predominated, are the physical ancestors of the males of today, while those in whom the etheric, astral, and ego predominated, are the physical ancestors of the females of today. The other types disappeared more and more; only these two remained, and evolved into the male and female forms.

How was it possible that gradually just these two forms evolved? This occurred through the differing effects of the working of the Isis and Osiris forces.

We have seen that in the phases of the new moon, when the moon is dark, Isis is characterized, but that Osiris is characterized in the shining phases of the full moon. Isis and Osiris are spiritual beings on the moon, but we find their deeds on the earth. We find them on the earth because it is through these deeds that the human race divided into two sexes. The female ancestors of human beings were formed through the influence of Osiris; the ancestors of men were formed through the workings of Isis. The influence of Isis and Osiris on mankind occurs through the nerve filaments, through the working of which mankind is developed into male and female. In the myth this is shown through Isis's seeking Osiris; the male and the female seek each other on the earth. Over and over again we see that wonderful events of cosmic evolution are hidden in these myths.

When the stage of the Balance had been passed, there gradually evolved in the upper members of the human being the differentiations we describe as male and female. Man remained unisexual much longer than the animals. What had long since occurred in the other animals now for the first time took place in man. There was a time when there was a unified human form, containing nothing of the method of propagation that later developed. During this time the nature of man contained both sexes in one being. “And God created man male-female,” is the way it stands in the Bible, not “Male and female created he them.”¹ He created both in one. It is the worst possible translation when we say, “Male and female created he them.” This has no sense in face of the real facts.

Thus we look into a time when human nature was still a unity, when every person was virginally reproductive. This stage of evolution is portrayed in Egyptian traditions drawn from the vision of the initiates. I have already pointed out that the older representations of Isis were as follows: Isis is suckling Horus; but behind her stands a second Isis with vulture wings, who holds out the Ankh to Horus to indicate that man stems from a time when these types were still separate and that later the other astral being also sank down into man. This second Isis points to how the astral element predominated at one time. What was later united with the human form is here portrayed behind the mother, as the astral form that would have had vulture wings if it had followed only the astrality. But the time when the etheric body predominated is portrayed in a third Isis, lion-headed, behind the others. This threefold Isis is thus presented out of a deep vision.

From this point of view we shall also understand something else. There must have been a period of transition between unisexuality and the division into two sexes; there could have been an interim condition between the virginal propagation in which fructification occurred as a result of the forces living in the earth—which at the same time were fertilizing substances—and the other method of bisexual propagation. This bisexual propagation emerged completely only in the middle of the Atlantean epoch. Earlier there was an intermediate stage. At a certain epoch in this intermediate stage, a change of consciousness took place. Man then required much longer spans of time than today to go through an alternation of consciousness. That was a time in which consciousness was especially strong when, at night, man experienced himself as a spiritual being among his spiritual companions. Day-consciousness, on the other hand, was weak. This condition of consciousness changed in another period, when man's consciousness while in the physical body became strong, while his soul life became weaker upon leaving the physical plane at night.

Now there were times in human evolution in which we must recognize a transitional stage. Man's consciousness for the physical world was still damped down, and it was in this damped-down state that fructification occurred. In the periods of subdued consciousness, when man rose out of the physical world into the spiritual, fructification took place, and man noticed this only through a symbolical dream-act. In tender, noble fashion he felt that fertilization had occurred in his sleep, and in his consciousness there was only a delicate and wonderful dream; for example, that he threw a stone, that the stone fell into the earth, and that a flower rose out of the earth.

It is of special interest that in this time we have also to take into account those who had achieved this stage earlier. When we say that certain beings remained at the Bull stage, others at the Lion, others at the Eagle, and so on, what does this mean? It means that if these beings had been able to wait, if they could have developed their full love for the physical world only at a much later time, they would have become human beings. If the lion had not willed to enter into the earthly sphere too early, it would have become a man; the same is true of the other animals that had split off up till then. Let us repeat it in this way: All that was human at the time when the lion formed itself said either, “No, I will not yet take up the lower substances; I will not go down into physical humanity,” or, “I will go down; I wish what has evolved to come into existence.” Thus we must think of two beings. The one remains above in the etheric realm of the air and only in its earthly parts reaches down to earth, while the other strives to descend completely to the earth. The latter might become a lion; the former became a man. Just as the animals remained fixed at a certain stage, so now certain men remained fixed. It was not the best men who became human too early. The better ones were able to wait; they remained for a long time without descending to the earth and there carrying out the act of fructification consciously. They remained in that state of cognition in which this act of fructification was a dream.

One may say that these men lived in Paradise. We find that the men who descended earliest to earth had especially strongly formed bodies, with crude and brutal countenances; while the men who wished first to mold the nobler parts had a much more human form. What is here described was preserved in a wonderful myth and rite. The rite is mentioned by Tacitus² and is well known as the myth of the goddess Nerthus (Hertha), who descended every year into the sea in a boat. But those who drew the boat had to be killed. Nerthus is thought of (as is often done today) as a phantom of the imagination, as some kind of goddess to whom a cult had been dedicated on some island. It has been believed that the Nerthus shrine could be found in Lake Hertha on Rügen. It was thought that the place where the chariot sank might be found there. This is a remarkable fantasy. The name of Lake Hertha is a new invention. Earlier it was called the Black Lake because of its color, and it never occurred to anyone to call it Lake Hertha and relate it to the goddess.

There are much deeper things in this myth. Nerthus is the transitional stage between the virginal fructification and the later propagation. Nerthus, who dives down into a shadowy consciousness, perceives her immersion in the sea of passion only in a tender, symbolic act; she perceives only a reflection of it. But although the higher humanity still felt things in this way, those who had already descended at that time had lost their original naïveté. They already saw this act; they were lost for the higher human consciousness, and were worthy of death. The memory of this event of primeval times was preserved in rites in countless regions of Europe. A ceremony was carried out at certain times in commemorative festivals. This was the chariot of the Nerthus image, which dived down into the sea of passion, and it was the gruesome custom that those who had to serve, who drew the chariot and could see what went on, had to be slaves and were killed during the rite, as a sign that these were mortals who saw the act. Only the initiated priests could remain present during the ceremony without being harmed. From this example we see that in the time when what is here described was known in certain regions, the Nerthus cult existed. In these regions there was a consciousness that shaped this myth and the rite.

Thus mankind evolved through the most manifold forms, and thus what are real facts were presented in pictures. It has already been said that such pictures should not be regarded as allegories, that their content has a relation to the real facts. Such pictures arose like dreams. So the Osiris myth also was dreamed before the pupil could actually see the facts of human evolution, and only what prepares the way for real seeing is a symbol in the occult sense. A symbol is a description of real events in pictures. In the next lecture we shall discuss the effect of these descriptions.

• 1. Most texts are silent on this question, but the International Critical Commentary (New York, Scribner's,1895), in discussing Genesis I:27, at least shows that others have entertained the male-female hypothesis. See also the curious remarks in the speech of Aristophanes in Plato's Symposium.
• 2. Tacitus's Germania, Section 40, reads in part as follows:
  “On an island of the ocean is a holy grove, and in it a consecrated chariot, covered with robes. A single priest is permitted to touch it. He interprets the presence of the goddess in her shrine, and follows with deep reverence as she rides away drawn by cows. Then come days of rejoicing and all places keep holiday, as many as she thinks worthy to receive and entertain her. They make no war, take no arms; every weapon is put away; peace and quiet are then, and then only, known and loved, until the same priest returns the goddess to her temple, when she has her fill of the society of mortals. After this the chariot and the robes—if you are willing to credit it, the deity in person—are washed in a sequestered lake: slaves are the ministrants and are straightway swallowed by the same lake: hence a mysterious terror and an ignorance full of piety as to what that may be which men behold, only to die.”

The fact that we have the possibility of progressing to more and more advanced studies in this group is solely due to the arrangements we have made concerning the courses running parallel with the group lectures. Therefore I would like to ask you to give these courses all your support. It is necessary to have somewhere where we can progress with the lectures. Otherwise we would have to start from the beginning every year.

We will concern ourselves today with something that will again appear to be far removed from the previous lectures but which will nevertheless fit into our present train of thought. We want to take as our starting-point an observation made in one of the last public lectures; the one on ‘Superstition from the Spiritual Scientific Point of View’. An observation was made there that cannot be carried further in a public lecture because, for a deeper understanding of it, certain preliminary concepts would have to be presupposed that are less related to an intellectual understanding than to an understanding that lies in our whole soul constitution, and that we can only acquire after years of group work. Patient work of this kind brings us ultimately to the point where things that would have seemed absurd appear possible and probable, and we can see that life bears them out. The observation we want to start from is that it is an ordinary fact and no superstition that in the case of certain illnesses like, for instance, pneumonia, there is a crisis on the seventh day when the patient can easily die, and the doctor has to do everything in his power to bring the patient through this crisis which occurs without fail on the seventh day. This is recognised today by every sensible doctor, though doctors cannot investigate the causes because they have no idea of the spiritual foundation of things. First of all I will simply present you with the fact that pneumonia shows something quite remarkable that is connected with the mysterious number seven.

We must look at the human being in a way that makes it possible to understand this fact and many others besides. You know from the innumerable times we have referred to it that man can only be understood when we know that he has a fourfold structure of physical body, etheric body, astral body and ego. These four members of man's being are connected with and dependent on one another in the most manifold ways. Each member influences the other, and therefore they are in constant connection one with another. But this cooperation is very complicated. It takes a very long time for man to get to know these connections as well as the relationship of these members to certain forces, processes and beings in the cosmos as a whole. For man has a connection with the cosmos through each of his members; a connection which is continuous—and this again is very important—but which is also variable. What we know as the physical body, etheric body and so on are connected with one another but also with the cosmos, the whole world about us. For what we have within us is also to a certain extent outside us, and so we could say that we can best get to know these inner and outer connections if we observe man both in a waking and sleeping state.

When a man lies asleep, the physical and etheric bodies lie in bed and the astral body and the ego are to a certain extent outside these. But this is only roughly speaking. A rough idea is sufficient for a number of things, but we want to understand this situation a little more accurately today. The astral body and the ego are not active in the physical body now. But the physical body with its nerves and blood system and the etheric body cannot exist unless they are interpenetrated by an astral body and something resembling an ego. Nor could the etheric body exist without being interpenetrated by higher entities. When the human being's own astral body and ego depart, the activities of these two members have to be replaced. The human body cannot remain without there being an ego and an astral body active within it, so there also has to be an ego and an astral body active when the human being is asleep. To be exact, we would have to say that the ego and the astral body that are active in the human being's sleeping physical body are also within the human being during the day, but their activity is completely overpowered by the activity of the human being's own astral body and ego. If we want to imagine the ego as it is nowadays, in the waking state, we have to tell ourselves that this human ego is within the human body when man is awake, and because of its activity during this time it deprives a larger ego of its sphere of influence. What does our own limited ego actually do during sleep? We can in truth say fairly accurately that this ego that has freed itself in the daytime from the large cosmic ego and that has a free hand in the human body, descends into the cosmic ego during the night and foregoes its own activity. And because the day ego descends into the cosmic ego, the cosmic ego can work unhindered and get rid of all the exhaustion that has accumulated during the day. Because the day ego sinks down into the cosmic ego it is possible for the night ego to be active in an all-embracing way. If you want to imagine it pictorially, you can visualise the relationship of the day ego to the night ego as though the day ego described a circle, passing through the greater part of this circle outside the realm of the great ego and descending into the great ego at night. For sixteen hours on average it is outside the night ego and for eight hours it is within it.

You will only understand this correctly if you take what I have said quite literally, namely that your ego never stays the same for the whole sixteen hours—assuming that to be the normal time for being awake—and that the ego is changing all this while. It describes part of a circle and then sinks down, passing through more changes during the night, about which the ordinary human being knows nothing. These changes become more and more unconscious until a climax is reached, and then the ego becomes slowly more conscious again. We must say, then, that in the course of twenty-four hours the human being is continuously undergoing certain changes, the outer symbol of which we can imagine as a circle, as a hand of a clock describing a circle and disappearing from time to time into the large cosmic ego.

The human astral body goes through changes in a very similar way. This changes too in such a way that we can imagine it symbolically as describing a circle. With the astral body too the changes are such that we really have to speak of a kind of sinking down into a cosmic astral body. Only present-day man does not notice this descent into the cosmic astral body any more, whilst in earlier times man was very aware of it. Then man felt his own innate astral feelings that he had at one particular time alternating as it were with quite different feelings at another time. At one time he felt more alive in the world around him and at another time he was more aware of his own inner feelings. You could perceive quite different shades of feeling in the astral body because it underwent rhythmic changes in the course of seven days, that is seven times twenty-four hours, that can again be compared to a circle. The ego undergoes rhythmic changes over a period of twenty-four hours, still expressed today in the alternation between waking and sleeping, and the astral body in seven times twenty-four hours. In primeval man these rhythmic changes occurred very vividly. Thus in the astral body rhythmic changes run their course for seven days, and on the eighth day the rhythm begins again. The astral body actually does sink down into a universal cosmic astral body for part of the time that man undergoes this rhythm. For the remainder of the time it is more outside this cosmic astral body. This can give you a picture of how significant for man's life the universal astral body and ego are that are present in man when he is asleep. This I into which he plunges when he falls asleep and which keeps his blood flowing at night, is the same ego that works in his body during sleep. If he sleeps in the daytime he also goes into this universal ego, and this brings a certain irregularity into his rhythm which would have worked destructively in earlier times but which is not so destructive these days because in our times human life has changed considerably in this respect. During the course of the seven days, man's astral body actually goes into the same part of the universal cosmic astral body which interpenetrates the physical and etheric bodies during sleep. This brings about changes in man's inner feelings. This is hardly noticed today, though in earlier times it could not be ignored.

It is not only the ego and astral body that go through certain particular rhythmic changes but the etheric body does so too. These take place in such a way that in four times seven days the human etheric body, symbolically speaking, revolves on its own axis, and after four times seven days it comes back to the beginning again. A quite definite rhythm takes place in the course of the four times seven days. But now we are approaching a sphere about which we would have to speak in great detail if you are to understand it all. You will remember my saying that a man's etheric body is female and a woman's male. The two have a different rhythm, but we do not want to go into that today. We just want to emphasise that this rhythm occurs and, because of the difference in man and woman, we will just say it is approximately four times seven days.

This, however, does not bring us to the end of the matter. Quite definite processes are rhythmically repeated in the physical body too, however improbable this sounds to people today. Nowadays they have almost become obliterated, because man has had to become independent of certain processes, but they are still noticeable to occult observation. If the physical body were entirely left to itself this rhythm would take place over a period of ten times seven times four days in the woman and twelve times seven times four days in the man. That is how it would be if the human being were entirely left to the laws inherent in the rhythms. At one time it was really like this, but man has become more free of the cosmic influences around him. Thus we have a flow of rhythmic processes in the four members of man's being. If you like, you can imagine each of the four rhythms as a circling. The rhythms man would carry out in his physical body, for instance, if he were left entirely to himself, only approximate, of course, with the external physical, purely spatial processes that correspond to these rhythms. This is because man has been driven back upon himself in the cause of freedom, and his relationship to the cosmos has changed accordingly.

You will have noticed from the number ten times seven times four or twelve times seven times four that the rhythm of the physical body corresponds roughly to the course of the year. You can imagine an external symbol for these changes in the physical body if you think that in the course of a year the human being turns around as it were; at one time he is on one side of the sun and at another on the other. If we imagine that he always turns his face to the sun, then in the course of a year he has to revolve once on his own axis and once round the sun. Anyone who only looks at it superficially will think that it is of no consequence, but it happens to be very important. These rhythms occurring in the four bodies were implanted into man over long periods of time, and the hierarchies—entities we have often spoken about—have brought it about that the various bodies influence one another. We know that we are embedded in higher beings. It is due to the action of these spiritual beings, who fill both physical and spiritual space with their deeds, that these particular connections come about. If you consider what I have just said, however, you will find a new way of looking at a thought I often mentioned here last winter. The establishing of the rhythm of the physical body already began on ancient Saturn. The incorporating of the etheric body into the physical body, in such a way that the rhythm of the two bodies harmonise, is the work of other spirits, the spirits of the Sun. Through the working together of the various rhythms a relationship is brought about in the same way as the relationship of the two hands of a clock is determined by their rhythm. On ancient Moon another rhythm was incorporated, that of the astral body.

Now those spirits that regulated our whole cosmos—for everything of a physical nature is an expression of those beings—had to create the outer physical movement in accordance with their own inner relationships. That the sun is encircled by the earth in a year arises out of the rhythm that was implanted into the physical body long ages before the physical constellation existed. Thus the spatial relationships between these heavenly bodies were regulated from out of the spirit. The moon had to go round the earth because its rotation had to correspond to the rotation of the human etheric body in four times seven days because this rhythm was to find its expression in the movement of the moon. The changing illumination of the moon by the sun—the moon's four quarters—correspond to the different rhythms of the astral body, and the revolution of the earth in the course of a day corresponds to the ego rhythm. In connection with this ego rhythm in particular we can point out something that occultism has always taught, but which will appear to people nowadays as mere fantasy, although it is nevertheless true. In very ancient times the earth did not revolve around its axis; this axial rotation arose in the course of time. Whilst earth man was still in a different condition, this movement did not as yet exist. The first stimulus to movement did not occur in the earth but in man. The human ego was given this stimulus to turn by the spirits to whom it is subject, and the human ego actually took the earth with it and made it revolve round it. The revolution of the earth is the result of the ego rhythm. And this is true, however astonishing it sounds. The spiritual members of man that were developing their ego-hood had to receive the stimulus to turn first, and then they took the earth with them. Later on this was different. Man became free on the earth; conditions changed so that man was freed from the surrounding cosmic powers. But this is really what it was like originally. Thus you can see how everything that is physical around us is actually an outcome of the spiritual. Spirit is always there first. And it is the spirit that sets everything going.

And now think of the astral body that accomplishes its round in the course of seven days. Imagine how illnesses are connected with certain irregularities of the astral body because these irregularities are passed on through the etheric body to the physical body. Now we will suppose that the astral body has a certain defect. Through this defect it affects the etheric body and the defect is then passed on to the physical body. This also becomes defective. Then the organism starts revolting against the defect and applies protective measures. This revolt is usually in the form of a temperature, which summons man's forces of recovery. A temperature is not an illness; it is the human being calling together all the forces in his organism to put this defect right again. This revolt of the whole organism against the defect expresses itself as a rule in a feverish temperature. A temperature is the most beneficial, restorative part of an illness. The particular area that is defective cannot heal by itself, and it has to receive the forces from other places, and this is expressed in the temperature.

Now imagine this temperature occurring with pneumonia. The lungs have become defective through one or other cause. When it is the human lungs in particular that have suffered some damage, the astral body becomes defective first and then it passes through the etheric body to the physical body. With pneumonia the cause is always in the astral body; pneumonia can occur in no other way. Now think of the astral body's rhythm. The day pneumonia appears the astral body affects the physical body. Now the body begins to revolt with a temperature. Seven days later the astral and etheric bodies are in the same mutual relationship; parts of them meet again. But it is not the same part of the etheric body, because the etheric body has been going through its own rhythm. It meets the next part. This is also affected by the astral body, but this time in the opposite way. The fever is now suppressed. Through the fact that the particular part of the astral body that coincided with the previous quarter of the etheric body seven days earlier coincides with its next quarter, the opposite process from a week ago is produced, namely a reaction to the fever. The opposing rhythm of the body now suppresses the temperature. For the human body is meant to be healthy, and that is the purpose of the rhythm. Certain influences increase in the first seven days, and in the next seven days they have to decline. In a healthy person this increasing and decreasing alternates. When a person is ill, however, his life is endangered when the fever is suppressed. Whilst in a healthy person an ascending process is reversed on the seventh day, in an ill person the ascending process ought to continue. But a rapid ascent causes a rapid fall. This is the reason for the pneumonia crisis on the seventh day.

We can understand this if we consider that the lungs were developed at a time when the moon had already split off and was preparing to develop its own rhythm, and the rhythm of the days was also beginning to develop. This is why even today the lungs are still connected with the astral body and the rhythm of the etheric body.

You can see, then, that spiritual science helps us to form a judgment of just these abnormal conditions in human life, and that the whole nature of man can be understood only when we see these conditions. It will only become possible again for the sciences to achieve fruitful results when man is permeated with the great truths of spiritual science. In earlier times, up to about the middle of the earth evolution, all the rhythms in man were much more in harmony with the rhythms of outer nature. Since that time, that is, since the middle of Atlantean times, however, things have shifted. Man's inner life has emancipated itself from outer rhythm, but he has kept his inner rhythm. It is just because the rhythms do not harmonise that man has acquired his independence and freedom, otherwise the evolution of freedom in the history of mankind would not have been possible. Man's rhythm compared with the sun, or the earth's compared with the sun has shot ahead. A similar thing has happened with the other rhythms, for instance that of the astral body. In earlier times man experienced quite different shades of mood in the course of seven days. At one time everything outside him made a great impression on him, and at another time he lived more in his inner life. It is because the rhythms are no longer in harmony that the condition of inner experience remains, even when man has more joy from the outer world, and vice versa. They combine and balance one another and this makes the astral body even-tempered, as it were. By means of careful observation you can still notice these alternations of mood in people who live more in their astral body. The variations in the condition of the astral body can be established in the case of people who are psychologically or mentally ill.

The ego rhythm was the last to arise, but there too, things have already become displaced. Man can also sleep in the daytime, and stay awake at night. In earlier times this rhythm always coincided with the outer one. In Atlantis something very serious would have happened if man had wished to sleep in the daytime and stay awake at night. He would have brought his whole life into disorder. The rhythm is still there today to a certain extent, but it has become independent of outer circumstances. This is the same thing as setting a reliable clock exactly in time with the sun. You can then tell the exact solar time. But you could also turn the clock to midnight when it is seven o'clock in the evening. Then the rhythm of the clock will still remain correct but it would be displaced compared with that of the sun. This is what it is like with man. Man has kept the old rhythm that he used to share with the whole cosmos, but it has become displaced. If the clock were a living being it would be justified in dissociating its rhythm from the surrounding rhythms. In the far distant future man is to reach the point of projecting his rhythms out into the world again out of the strength of his own inner development. Just as there were once beings who, out of their own rhythms, made the sun, moon and earth move, man will at some future time transfer his rhythms to the world, when he has reached the stage of divinity. This is the meaning behind rhythm becoming independent. We can glimpse from this the deeper foundations of astrology. But we will not go into that just now. Today we only wanted to show that spiritual science is not a collection of abstract ideas for those egoistic people who take an interest in it, but something that can bring light into the most everyday things of life. One must have the will, however, to pass from external phenomena to the causes behind them. Rhythm has been implanted into matter by the spirit, and man, today, has these rhythms within him as a heritage of this spiritual origin. Nevertheless we can only understand what this rhythm signifies for man's being and also for the rest of natural creation if we go back to the original relationships. In the case of animals the various bodies—physical body, etheric body, astral body and group ego—have a quite different relationship to one another. There is a different rhythm for each animal species. It is roughly the same for the physical body, but the different animals have quite different rhythms in their etheric and astral bodies. In the same way as the animal world is classified nowadays according to external form, it can be classified in species according to the rhythms of the astral and etheric bodies.

Do not imagine that these rhythms have never been clearly recognised. We will be able to show that it is not so very long since people were at least dimly conscious of these rhythms. Whoever goes through the world with a consciousness for these things, will find in some calendars in use in country districts certain rules referring to definite relationships between the animals and the land. Farmers used to manage all their agriculture by observing the rules in such calendars. In the farmer's lore a consciousness of these rhythms lay hidden. These are things that can show us that since the fifteenth and sixteenth centuries an age of abstraction, of external science, has arisen, a science that is no longer in a position to go back to the causes. This is particularly the case in medicine. People only grope today, and the solid basis of pathology and of therapy goes back to ancient times. It was a torture for my intellect and my feelings when phenacetin was tested. This kind of testing, without any kind of guide, shows that at the same time as it lost the spirit science also lost its depth. Through spiritual knowledge this depth will be acquired again. It is absolutely necessary to distinguish between caricatures of science and real knowledge based on the spirit. If you take this to heart you will see how necessary it is to have spiritual scientific knowledge, and that it has to find its way into every realm of knowledge and life.

The lecture yesterday brought our study of the evolution of our planet to the stage known as Old Moon. We heard that the first embodiment of our planet was that of Old Saturn, the second that of Old Sun and the third that of Old Moon. We came to the point in yesterday's lecture where it was made clear that if everything had progressed exactly as hitherto, man would not have been able to keep pace with the tempo of the cosmic evolution of other beings. Hence a kind of severance took place at a certain point during the Old Moon embodiment. The Sun, progressing as it was within the cosmic expanse, separated from the planetary body together with the finest substances and higher beings. The less progressed part of the planetary body, namely, Old Moon itself, still containing all that constitutes our present earth and present moon, remained as a kind of cloud-body. Certain conditions brought about a densification or hardening on Old Moon and the same happened to the beings inhabiting it.

When the Sun had separated, its forces worked upon Old Moon from outside. The subsequent human-animal-plant kingdom that came into existence on Old Moon now received the forces of the Sun from outside. After the separation, the three kingdoms on Old Moon came into existence. As yet there was no mineral kingdom but what took shape, after the hardening process, as the lowest kingdom was a kind of mineral-plant kingdom—mineral substance that was plantlike in character, or, if you prefer, plant substance that was mineral in character. This formed the ground of Old Moon; it was a kind of semi-solid, semi-fluid foundation. On the earth today we walk about on a mineral ground, on Old Moon it was semi-solid, semi-fluid ground, a kind of plant-mineral soil. Think of a mass of spongy, plantlike substance on which human beings walked. This was the character of the lowest kingdom on Old Moon, a kingdom that was at the same time half-living. The ground of our earth today has become comparatively static; volcanic activity is the only reminder of a certain inner life. On Old Moon there were no such conditions. We may perhaps speak later on about what an occultist has to say on the subject of earthquakes and volcanic activity. Just as organs in a plant grow and subsequently die, so did this half-living substance on Old Moon. The Old Moon was like a great organism, living and mobile, on which the beings living might have felt like parasites of today. These Old Moon plants were composed of mineral substance, had life in them and were mobile; they were plant-mineral in character. Nothing would have been found resembling our rocks of today; instead, there were horny or woody formations. In the environment of Old Moon, like a kind of atmosphere, were a few cloud-masses composed of a half-watery, half-living substance in which the beings of the next kingdom, half animal, half plant in character, were embedded. If you were to crush a tree, causing something akin to the feeling experienced by an animal, that would be remotely comparable with what was experienced by this animal-plant kingdom, which could not exist as such on the earth today.

As has often been said, not only are there pupils in school who make no progress but in the whole process of evolution there are always beings who remain at a standstill and who, together with the forms that belong to them and express what they are, become retarded. Thus, on the earth itself there were still certain moon beings who were not sufficiently advanced to keep abreast of evolution on the earth. These beings were obliged to create in their outer expressions the condition that had been essential to their life on Old Moon. As you know, plants on Old Moon were not rooted in mineral soil as they are today but in the half-living ground of the planet. Mistletoe, for example, is a descendant, a straggler, of an Old Moon form; it is obliged to take root in plant-soil. In folk myths there are many indications of this, for example, in the legend of Baldur and Loki. The latter is a being belonging to Old Moon, whereas Baldur is a being inwardly connected with earth and sun evolution. To interpret a legend or myth it is necessary to know in which sphere of occult investigation the connections can be discovered. External science could be so enriched by the fruits of clairvoyance that it would recognize in a legend much more than folk fantasy. Spiritual science must teach one to investigate with the whole soul instead of with the intellect only.

There was still a third kingdom on Old Moon, between the animal and human kingdoms; it was the animal-human kingdom. The forms of those animal-men were quite different from what is pictured by materialistic science today. They were animal-men although certain important members of their constitution were not yet actually within them. While he is asleep today, man's physical and etheric bodies remain in the bed and his astral body is outside. Fundamentally speaking, during sleep he is therefore in the physical world with only the lesser half of his constitution. Man's physical and etheric bodies belong to an earlier, cosmic stage of consciousness. Clairvoyant vision reveals this condition to have been permanent on Old Moon. The astral body then was never entirely within the physical and etheric bodies but was nevertheless connected more fundamentally and definitely with the human being than is the case during sleep today. The head of the man of Old Moon was not self-enclosed as is the case today. A residue of what the organs in the head were at that time is the place at the top of a baby's head that stays soft and open for a long time. On Old Moon the head of the human being was still open. Were you to draw a line vertically downward from this soft area, you would meet the pineal gland. Today it is stunted and withered but it was an important organ during the Old Moon embodiment. It was a kind of sense organ that connected man's physical and etheric bodies with his astral body. Through this organ, which was a delicate, luminous body, man's astral body radiated into the other bodies. His consciousness was neither that of sleep nor of waking life. He did not perceive outer objects. His consciousness might be compared with that of the dream to-day. The pineal gland at that time was a kind of warmth organ, emitting powerful, luminous rays of warmth. When on Old Moon man was moving about, the function of this organ was to show him the direction he must take. Man's perception on Old Moon consisted in something like a dream picture rising up within him. There was as yet no seeing or perceiving objects but man felt an inner up-and-down surge of living pictures of which the dream pictures of today are only a feeble shadow. Everything a man set out to do on Old Moon, how he searched for his food and so forth, was always activated by these pictures that were connected with the outer world. He could allow himself to be directed and led by them. When he was looking for food he was guided by certain pictures that rose up before him, and he was warned of danger also by them. The astral body extended far beyond the physical and the etheric bodies; the form of the physical body alone could be called human.

On Old Moon man's inner warmth was not yet constant. Today, on the earth, this has been achieved. On Old Moon man absorbed warmth from the warmth around him and emitted it again, just as he inhales and exhales air today. The process became visible in his organ of warmth. It gleamed and was luminous when he was absorbing warmth and darkened when he was exhaling it. If you could have seen what was happening, the process would have suggested the image of a fire-breathing dragon. All these happenings have a deep significance. Figures such as the Archangel Michael with the fire-breathing dragon under his feet, or St. George. fighting with the dragon, are pictures reminiscent of those conditions. The fire breather of Old Moon, the ancient Dragon, is a figure that once actually existed. It portrays a stage that would have to be surmounted.

This is the explanation of such matters that is derived from occult knowledge. Later on, when spiritual science is more widely known, there will be a different view of truths that have been preserved in imagery and pictures of this kind. This animal-man form was quite different from that of man today because the astral body did not sink into the physical body as deeply as it did later on the earth. Man is the figure he is today because the astral body eventually sank right down into him. It could be said that what did not, during the Old Moon period of evolution, allow itself to descend into the depths of the physical world, now resolved to do so during the earth period. But if this process in the cosmos had taken place at an earlier time, man would have remained at a much lower evolutionary stage. During the period of earth evolution, he succeeded, with the help of the spirit, in acquiring for himself the noble, godlike form that is now his. If the possibility of developing this stature had already existed on Old Moon, the descent of the astral body would have taken place prematurely. The divine Guides have always chosen the right moment. The essential achievement of Old Moon evolution was that time was left for the evolution of the physical body, and on the earth man was to be permeated by the astral body after having evolved physically on Old Moon at a lower stage. Then again there took place a certain recession of the Moon into the Sun, which had previously separated; the Old Moon globe was again absorbed by the Sun and everything passed into a cosmic sleep, a pralaya. This began at the time when the Moon returned again into the Sun.

Hence the evolution of Old Moon proceeded by the following stages: firstly, a kind of preparation; secondly, separation into Sun and Moon; thirdly, formation of three kingdoms on Old Moon; fourthly, return into the Sun; fifthly, ebb; sixthly, the cosmic sleep.

The fourth metamorphosis of our earth, our own planet earth itself, then came forth from the cosmic sleep. This first configuration of the earth was, of course, quite different from its configuration today. When the earth emerged from the cosmic night, from the darkness of twilight, it was gigantic in size, for again sun and moon were contained within it; the separations took place later on. So enormous was the size of the earth that it reached as far as the Saturn of today. Differentiation in the solar system did not take place until a much later time. As far as is possible in terms of philosophical thinking, the Kant-Laplace theory is an entirely intelligible exposition of this first form of our earth. It speaks of a kind of archetypal nebula in which everything was dissolved and out of which the whole solar system came forth. Through the rotation of this nebula, rings took shape; they densified and then, still as the result of rotation, the planets were formed. In schools this process is often illustrated by means of an experiment. A globule of oil in liquid of equal density is made to rotate by a simple mechanical device. It can then be observed that this globule flattens, that drops separate from it and form themselves again into globules that circle round the central globule. In this way one can see in miniature a kind of planetary system coming into being through rotation. This has an immensely suggestive effect. Why should we not picture the process in this ways This experiment shows how a planetary system comes into existence through rotation; it is there before our very eyes.

But one thing is forgotten. One of us, or the teacher, actually causes the rotation! Nothing is really explained by this external illustration. No cosmic system comes into existence out of nothingness. It does not arise of itself from the nebula, but it comes into existence because many spiritual beings have been working on it and at a certain point in their evolution have drawn out the finest substances from the chaotic root substance and cast out the coarser substances, namely, the moon.

During the first period after pralaya, the earth, in which all the substances and beings were again united, recapitulated the Saturn condition. At the beginning of this phase of evolution the earth was not a globe of gas as has often been falsely assumed, but a globe of warmth. For it (the earth) was re-capitulating the condition of the Saturn embodiment and extended to the sphere of the present Saturn. At a certain stage the spiritual beings involved take their substances with them. Spirit is the foundation of everything, both when the Sun separates and during the evolution of Old Moon. No external factor was responsible here; it was an inner necessity for one section of the beings. The higher beings separate what they need from the chaotic substance. Everywhere it is the spirit that directs the external reality. When the earth first came into existence everything was contained in it; the spiritual beings indwelling it were at different stages of their evolution. We shall bear this in mind during the following studies.

Thus after pralaya the earth first of all recapitulated the Saturn condition; it was a condition of warmth. Then this gigantic globe of warmth condensed to the gaseous state and only when a definite point had been reached was it possible for the globe to form the fluid element and recapitulate the Old Moon condition. At this point on the earth there was a repetition of what had previously happened on Old Moon: the sun separated from the earth and earth-plus-moon became one independent body, containing the substances and beings of earth and moon, as they are still present today. Thus for a time earth and moon, and sun were one united whole. The earth-plus-moon was ejected because man could no longer keep pace with the tempo of the sun. Had the sun remained in the earth man would have been old practically at birth. The beings of the cosmos are at entirely different stages of evolution. It will only be possible to indicate the most important features of this evolution during the fourth period, that of the earth. Even the more mature beings belonged to grades at every possible level. There were some who could neither profit by the rapid tempo of the sun nor by the slow tempo of the earth. These beings departed already before the separation, when sun, earth and moon were still united. They created special arenas for their activity and these were the domains suitable for their rulership. It was thus that the outer planets, Saturn, Jupiter and Mars, were formed.

During the recapitulation of the Saturn embodiment, Uranus, Vulcan and Saturn separated from the earth. During the recapitulation of the sun embodiment, Jupiter and Mars separated. After the sun had left the earth, Mercury and Venus separated from it. After the separation of the sun, the earth cast out the moon. The dispersal of Old Moon was brought about by the forces of the progressed beings who drew out the solar body, while the normal and retarded beings produced the moon circling around it. In all the mysteries these happenings were called the strife in heaven. The detached planetoids are the ruins of that battlefield. It is here that the primal secret of the origin of evil must be sought.

The planetary spirits involved could not have waited until the sun separated from the earth because they would not have found the right soil for their activity; evolution at this time was turning into different channels. The planetary conditions of space and movement are all the expression and effect of the activity of their beings; these conditions indicate the evolutionary rank of the spiritual beings inhabiting the planets. Beings who had believed that they, too, could accompany the sun because this had formerly been possible but who could not now do so, separated from the sun, but only after it had itself separated from the earth. These beings separated from the sun after this event and are at a far higher stage of evolution than men. Venus and Mercury are the two bodies that, having separated from the sun after the latter's separation from the earth, formed the inner planets of our solar system.

After the severance from the sun a difficult, sombre period now began for the earth, in a certain respect its darkest, hardest era. While still united with the moon, the earth drew into itself all the forces that were retarding evolution. To obstruct life is characteristic of the forces principally active in the moon. During this period, these obstructive forces were working far too strongly in the earth. If the earth had remained connected with them, life would not have taken its course in the right tempo. Man would have hardened to the stage of mummification. The earth would have become a veritable cemetery, one vast graveyard containing statues of mummified human bodies. No procreation would have been possible. When the sun had left the earth, fearful desolation and hardening of all life took place. So already at that time there were periods when the human physical body was abandoned by its spiritual members, just as today the physical body is abandoned by its spiritual members at death.

In that past era, withdrawal and emergence of the being of spirit and soul from the physical already took place and a new search for the physical body began, as happens today when incarnations are to take place. But more and more frequently it happened that when the being of soul and spirit desired, while the moon was still united with the earth, to find a human body again, none was to be found, because bodies were no longer fit to receive the being of spirit and soul. Just imagine that great masses of human beings were to have died today and because of the character of the physical substance these bodies had become so decadent that the souls would have said: We cannot make use of these bodies, they are too decadent for us, they offer no possibility of further evolution. Suppose that because of an extensive spread of alcoholism, for example, successive generations had gradually become so degenerate that the bodies were simply useless for the descending souls. This is more or less a picture of the state of the earth at that time, before the exit of the moon. Everything that should have been habitable down below was often hardened, crusted, withered, mummified. There was actually a period when souls were seeking in vain for bodies for their own evolution on earth. The consequence was that certain beings simply could not at that time have returned to the physical plane as men. They could not have incarnated again on the earth. These beings then went to other cosmic bodies that had separated from the sun, namely, to Venus, Jupiter, Saturn and Mars. There was a time when the majority of these beings who should normally have incarnated on the earth according to their nature and their stage of evolution, placed themselves under the protection of the beings of Mars, Jupiter, Venus or Saturn, having ascended to and populated these cosmic bodies. Only the strongest souls found it possible to cope with the stubborn bodies and keep them flexible. Please understand me well. It was only the best soul material that then came again to the earth, because its power to master the stubborn bodies was the greatest. But under such conditions evolution could not have progressed.

The beings of the highest rank belonging to our solar system now adopted a new procedure. The most impermeable substances were extracted and separated from the earth; the severance of the moon was brought about. The result of this was that the forces that had remained behind were no longer frustrated in their evolution. But it was not until later that this moon became what it is today. The time had now come when the physical and etheric evolution of man could find the tempo befitting its stage. The forces both of the sun and the moon now worked upon the earth from outside, maintaining the balance. Gradually, while the moon was emerging, a kind of softening, an amelioration of the bodies of men, again took place. The period just described is called in occultism the Lemurian epoch, the epoch of the separation of the moon during the physical embodiment of the earth. The epoch when the sun left the earth is called the Hyperborean age, and the epoch when the sun, moon and earth were still united is called the Polarian age.

During the whole period when the sun was separated from the earth and the moon produced a hardening process on the earth to begin with and then left the earth during the whole of that period, sublime beings were influencing the differentiation. Their most important servants were the Spirits of Form, called the Exusiai in Christian esotericism, also Spirits of Revelation, Powers.

On Saturn it was the Thrones, the Spirits of Will who made the sacrifice of pouring out from their own substance the material for man's physical body. On Old Sun it was the Dominions or Spirits of Wisdom who provided the substance for the etheric body, and on Old Moon it was the Spirits of Movement or Mights who made possible the formation of the astral body. On the earth the Spirits of Form or Powers instill the ego, bringing it about that in this phase of evolution the ego enters gradually into what had come into existence, namely, man's physical body, etheric body and astral body. This is the work of the Spirits of Form. In order that an ego-man could come into existence at all as the expression of ego consciousness, and that this coordination of the physical, etheric and astral bodies could take place, everything that has now been described was essential. The separation of sun and moon from the earth was necessary; it was also necessary for man to undergo a process of hardening followed by a certain softening. This could take place because the wise beings who guided and directed these happenings undertook it all as probationary measures for the good of evolution. A great deal in the evolutionary process of the earth is still done today by the sublime beings concerned, as probationary measures.

What, then, is the anthroposophical movement? It came into the world because the lofty beings we call the Masters, who live in human physical bodies but have reached the far higher stage of evolution than the average man of today, poured out a certain amount of wisdom from the last third of the nineteenth century onwards. The living influx of this wisdom from higher realms into our culture is the actual basis of our anthroposophical movement. Do not imagine that there was no possibility of the attempted influx of wisdom falling upon deaf ears in humanity. Even if there had been deaf ears, the Masters would have said that an attempt must be made later on, when human beings would be ready to receive the wisdom. In occultism this is known as the test of maturity in men. The fact that wisdom pours into humanity from higher beings such as these is not in itself sufficient; what matters is how it is received; the success of the test depends upon that. Such tests have already been made several times but have not always succeeded. It was often within narrow limits that humanity proved to be ripe for the tests; receptive souls and hearts were not always to be found. When the ego of humanity was to be instilled, the test consisted in gradual attempts to permate what had formerly been astral body only, with the ego. Then it turned out that the astral body, permeated by the ego, was incapable of penetrating the physical body. Adjustment was therefore necessary and this was made possible by the separation of the moon. It was in the middle of the Lemurian epoch that the entry of the ego, the Christ principle, was first achieved.

But the following was connected with this. During and after the separation of the moon, the earth was depopulated. We have heard that the bodies had become so contaminated that they could no longer provide habitations for the souls. Cosmic happenings such as these have been preserved in legend and saga, but occult investigation reveals their true origin and teaches us that while the separation of the moon was taking place, when the earth was depopulated, many souls were searching for suitable embodiment in cosmic space; they departed from the earth and assumed bodies on other planets. But when the moon had finally left, it became apparent that the earth was capable again of providing suitable bodies. Now, the souls, who during the latest Lemurian epoch and thereafter in the Atlantean period had gone to the planets, presented them-selves again on the earth and incarnated in the bodies there. Groups of human beings now formed on the earth. Some provided bodies for souls coming from Jupiter incarnations, or from Mars, Venus or Saturn. These souls now found bodies that were appropriate for them. This grouping of souls gave rise to the birth of races. Hence there is a certain connection between the races and cosmic bodies and thus it was possible to speak of Saturn men, Jupiter men and so on. What can be called the concept of race had now, for the first time, its justification.

On Old Moon, and also on the earth while it was still united with the moon, there were human beings at different stages of evolution. This can be perceived right on into the Lemurian epoch, when owing to the exodus of the moon, differentiation took place in humanity. Thereafter the concept of race arose and from then on began to have a certain meaning, a certain significance. Race is something that comes into being and subsequently passes away again. The epoch of the formation of the races is that embraced by Lemuria and Atlantis. Today only stragglers of the races are present.

WE have come in our studies to the point where the Earth has passed through its so-called Moon-stage. We have also seen that a kind of sleep-state of the whole system followed the Moon stage of the Earth. One must of course realise that all the beings which inhabit the planet share with it this transitional, intermediate state. During this time they pass through experiences differing from those of the actually external state of evolution. We will try to be clear as to how the beings have undergone various things in this transition between the Moon-stage of the Earth and the actual Earth evolution.

We have seen that three kinds of beings lived on the Moon, physical ancestors, so to say, of our present Nature-kingdoms. There existed a kind of plant-mineral, animal-plant and man-animal; man himself on this Old Moon was in a state of not yet developed ego-consciousness. So far man had not attained to an “I” dwelling within a body.

Now during this transitional period something very important came about in the spiritual part of man—if I may thus express it.

If we form a true picture of the Old Moon sphere, we could describe it as a being which itself possessed a sort of life, somewhat like a tree, upon which all manner of living things exist. The Moon was itself a kind of homogeneous plant-mineral. Its rocks were in fact only a hardening of the plant-mineral like mass, and its animal-plants grew out of the mass, while what we can call the men-animals circled around the Moon. We must at the same time be clear that the Ego-consciousness still lived more or less in the atmosphere of the Moon in the Fire-mist, that it was still a part, a member, of a higher being, in whom existed all the egos which today are to be found in bodies separated by the skin one from another. Thus as yet there were no human beings going about as today, equipped with ego consciousness. On the other hand, however, something else was much more fully developed than on the Earth.

You know that what is called Folk-soul, Race-soul, has become a somewhat abstract idea today. Many think nowadays that the individual soul of man that dwells in his body is the actual reality. And if one speaks of German, French, Russian National-souls, people look on that as more or less an abstraction, as a comprehensive concept, embracing the characteristics which the individual members of these nations possess. To the occultist this is not so at all. What one calls the Folk-soul, as the German, French, Russian Folk-soul, is to him an absolutely independent entity. It is only that in our present Earth-existence the Folk soul is purely a spiritual being, perceptible only to one who can ascend to the astral plane; there you could not deny it, for there it is present as an actual living being. You would encounter the Folk-soul there, as on the physical plane you encounter your friends.

On the Moon it would have still less occurred to you to deny this Group-soul, for at that time it had a still more real existence. It was the Folk-soul, the Race-soul, which guided the bloodstream down into the bodies, into those beings which circled round the Moon. It is the destiny of our age to deny the existence of such beings as possess an actual life on the astral plane, and are not perceptible here on the physical plane. And we are at the very height of this materialistic evolution which prefers to deny such beings as Folk-souls and Race-souls.

Recently among other things a very characteristic book has appeared, which has attracted a good deal of publicity. It is a book which has been praised and considered, with justice, to be a true expression of our abstract objective thinking, since it is written as out of the soul of modern man. Such a book had to be written sooner or later. It denies everything that cannot be seen with the eye or felt with the hands. It is a scandalous book from the standpoint of the occultist, a notable book, however, from the standpoint of present-day methods of thought! I refer to Mauthner's Critique of Language. In his book a clean sweep is made of everything which cannot be grasped with the hand. Our age had to produce such a book as a kind of necessity. That is not meant as criticism, it is only to point out the contrast between the occult mode of thought and the present time. You can find in it the exact opposite of all occult methods of thought, it is the most amazing product of a dying cultural stream of the present day, and from this point of view it is quite excellent.

You will understand that on this Old Moon a more common consciousness prevailed than here on Earth. On Earth a man feels himself as an individual, on the Moon this was not the case. On the Moon the Group-soul was active, which then appeared on the Earth in such an attenuated form as Folk-soul; hence the whole Moon-globe had a common consciousness in a high degree. This common consciousness on the Moon felt itself as feminine. And now you know that the Moon was irradiated by the Sun, and the Sun was experienced as the masculine. This is preserved in the old Egyptian myth, for instance, Moon as feminine-Isis; Sun Osiris, masculine. An ego-consciousness, however, enclosed in the human body was altogether lacking. That was contained in the Moon's atmosphere.

Now during the intermediate state from Moon to the Earth, various beings worked in from the atmosphere of the Moon, and made the human etheric body and human astral body ready to possess an ego-consciousness. Now what happened when the Sun again shone forth in which were still contained the Moon and the Earth? In the environment of this now newly awakened Sun-globe were the beings who today form your souls, and during the intermediate stage they had incorporated the ego consciousness into the astral and etheric bodies. As yet the physical body did not possess it, and this emerged at first as the man-animal as it had been on the Moon. Thus these two parts were no longer in harmony. On the Moon they had still harmonised. What had now descended into the astral and etheric bodies was no longer quite in harmony with what existed below as physical, and the consequence of this was that before a harmony could arise the earlier states of Saturn, Sun and Moon had to be recapitulated. Thus we have three recapitulations before our actual Earth could appear.

To begin with, the Saturn existence came forth with the physical bodies of the animal-men, but in a certain respect no longer as simple as they were on Saturn. At that time the sense organs existed as rudimentary germs; now the glandular and nerve organs were present in addition, but they were incapable of taking in what was above. A short recapitulation of the Saturn existence had to take place. The Spirits of Ego-hood and independence must work once more on the physical bodies, in order to implant in them the power of taking up the Ego. In the same way the Sun-state must be passed through, so that these physical bodies in respect of the organs formed on the Sun were capable of receiving an Ego. And in the same way the Moon condition was repeated in order to make the nervous system fitted for it. Thus there was first a kind of repetition of the Saturn stage. In this the beings who were earlier animal-men now wandered on the Earth like automata or a kind of machine. Then began the time when this repeated Saturn condition went over into the Sun condition; there these human bodies were like sleeping plants. Next entered the repetition of the Moon-state, where the Sun had already released itself. Everything remained behind that had earlier already detached itself as Moon. Once again then the whole Moon-cycle was repeated, except that now the capacity to receive an Ego was implanted into the beings.

This repetition of the Moon-cycle was for the Earth, if one may say so, an evil period of its evolution, for considered spiritually, the ego-hood had been implanted into the human body consisting of physical body, etheric body and astral body, but without the refining power of thought. During the time when the Sun had already withdrawn and the Earth had not yet cast out the Moon, man was in a condition in which his astral body was the bearer of the most savage lusts, for every bad force was implanted in him and there was no counterbalance. After the separation of the Sun there was a globe in which, if one wished to express it today, the human beings were still entirely group-souls, but of the most sensual order with the worst instincts.

During this passage through a veritable hell, and under the influence of the departed pure Sun forces (not only of the physical sun, but also of the Sun-beings, who had withdrawn to the Sun) the recapitulating Moon gradually matured so far that it could throw out the terrible instincts and powers, and retain on the Earth whatever was capable of evolving. With the departure of the present moon all those sensual forces went away; therefore in the present moon you have the remains, in its spiritual significance, of all the evil influences which were at that time present in the human realm; and therefore too the moon is looked upon as having a detrimental influence.

Thus it was everything capable of evolution that remained on the Earth after the separation of the Sun and the Moon.

Let us consider first the animal-men themselves. They were gradually matured far enough for the Ego to be incorporated Thus we now have wandering on the Earth the human being who consisted of four members (physical body, etheric body, astral body and ego). It is now for the first time that the earlier swimming, floating position changes and man begins gradually to arrive at the upright position. His spine, his spinal nerve-cord, became vertical, in contrast to the completely horizontal position which it had during the Moon period, and with this rise into an upright position went parallel the widening out of the mass of the spinal marrow into the brain; and yet another development ran parallel with it. For the floating, swimming motion which man had both in the Moon period and during the repetition of the Moon period when the Fire-mist forces were still present in the environment, he needed a kind of swimming bladder, and this was actually a part of man's composition, as is the case with the fishes of the present day. But now the Fire-mist (we have called it “Ruach”) was precipitated. This took place quite gradually and slowly. The air, to be sure, was still filled with thick vapour, but the worst was precipitated and with this began the time when from a gill-breather man became a lung-breather. The swimming bladder was transformed into lungs. Through this man became capable of receiving into himself the higher spiritual beings, namely, the first rudiments of that which stands above the Ego-Spirit-Self or Manas. This metamorphosis of the swimming bladder into the lungs is expressed in the Bible in the wonderful monumental words: “And God breathed into his nostrils the breath of life and man became a living soul.” Here is expressed what had taken place in the human being during millions of years. And all the beings which we have learnt to know, the plant-animals as well as the animal-men of the Moon and their descendants during the Moon period of the Earth, all of them as yet had not red blood. What they possessed resembled the blood of the present day lower creatures which is not yet red. Blood-like substance flowed in and out of them from above. In order to be able to harbour the red blood in themselves something else was necessary. We shall understand that when we know that until the casting out of the Moon in the evolution of our planet no part had been played by iron. Till then there was no iron on our planet, it received it when the planet Mars passed through our Earth, and so to say, left iron behind. Hence the influence of iron in the red blood is derived from Mars.

Legend has preserved this well by ascribing to Mars the qualities which iron brought to the blood—strong and warlike forces. Thus the influence which came in then with the change in the breathing process, was supported by the introduction of iron into our evolution. This was of the utmost importance in our terrestrial evolution. Under these influences the human organism was perfected to the point of beginning to purify and refine the bodies which it had earlier received on Saturn, Sun and Moon. It began to work first, of course, on the body which had been last received, the astral body, and this purification of the astral body constitutes our present civilisation.

If you could observe that human being, still in process of transforming the lungs and taking the first steps towards the development of red blood, you would find him very dissimilar to the present human form. He was so different that one really hesitates to describe man at that period, for it would appear grotesque to the present day materialistic thinker. He had more or less the development of an amphibian, a reptile, which was just beginning to breathe through lungs, and from the former floating, swimming motion was learning little by little to raise and support himself on the earth. When we say that man in the Lemurian Epoch had a mode of progression that alternated between a hop, scarcely to be called a step, and then a flight into the air, we have the nearest approach to some memory of it in the old Saurians. Nothing remains to be discovered by the geologist as solidification's or fossils, for the body was quite soft, it contained as yet no kind of bony structure.

And now how did the Earth appear, after having freed itself from the Moon? It had formerly been surrounded by fire-mists, as in a seething steaming vessel, and then by degrees the dense watery vapours withdrew. The Earth was now covered by a very thin hardened crust, beneath which lay a bubbling churning sea of fire, the remains of the fire-mist of the former atmosphere,. Then gradually tiny islands emerged, the first beginnings of our present mineral kingdom. Whereas on the Moon a plant-mineral kingdom still existed, there now appeared the earliest foundations of our modern rocks and stones in consequence of the hardening, mineralising of this mass. Earlier still the animal-plant kingdom had developed more or less to our present plant kingdom. And the beings on the Moon who were animal-men had divided into two groups, one of which had kept pace with evolution and taken on the human form. But there were some who had not advanced with evolution; these are the present higher animals, they had stayed behind at an earlier level and since they could not share in the advance, they fell back more and more. All our present mammals are relics of the Moon animal-men who stayed behind. You must therefore never imagine that the human being was ever such an animal as those existing on earth today. The bodies of those animals were not at that time capable of receiving the I, the Ego; they had remained with the group nature of the Moon. The last which had almost achieved the additional principle of the earth, but which nevertheless proved later on too weak to be the vehicle of an individual soul, are the apes, the present Ape species. They too, however, were never actual ancestors of mankind, but beings which had degenerated.

Thus in the old Lemurian Age, the Earth was a kind of fiery mass, in which the modern mineral was for the most part dissolved and fluid, as is iron in an iron-foundry, and out of this developed the first mineral island masses. Upon these there wandered, half hopping, half hovering, the forefathers of man. The Spirit-Self endeavoured little by little to gain possession of this human being.

So we must picture the ancient fiery period of the Earth as a time m which a last echo still lingered of the forces of the Moon, which then gradually disappeared. They were manifested in the mastery which the human will possessed over the substances and forces of nature. On the Moon, of course, man was still fully united with nature and the Group-soul moulded the conditions of human existence. That was now no longer the case, but there still continued a magical connection between human will and the forces of fire. If the human being had a mild character, then, through the will, he acted on the natural element of fire in a calming manner, and in this way more land could be deposited. The passionate man, on the other hand, worked with his will magically in such a way that the fire-masses became fierce and turbulent and tore up the thin earth crust. Now once more the whole savage, passionate power that was peculiar to man on the Moon and during the repetition of the Moon-period on the Earth burst forth in the newly arisen individual human souls. The passions had such an effect on the fiery masses that they became ungovernable; a great part of the land on which the Lemurians dwelt was destroyed, and only a small number of the inhabitants of Lemuria were preserved and could continue the human race.

All of you were living in those times; your souls are the very ones which saved themselves from the raging fiery mass of Lemuria. The portion of humanity which had been saved, migrated into the land which we know as Atlantis, and the main part of which stretched between the present Europe and America; from there the human race multiplied and spread. Gradually the Earth's atmosphere had so changed that every trace of the old “Ruach” had gone, and the air was only saturated by dense masses of vapour. The Germanic legend has preserved the memory of this in the Nivelheim or Nebelheim, a land that was permanently permeated by similar heavy clouds of mist (Nebelmist).

Now what had been working in from outside during the Lemurian Age? At first, in the Saturn period it was the beings which we call Spirits of Egoism, of the sense of independence. During the Sun, it was the Archangels, the Fire-Spirits: during the Moon those beings which were, so to speak, the good spirits of the Moon time, for which the Christian designation is Angel, and which are called in Theosophy “Spirits of Twilight.” We have designated the outstanding Leader of these spirits as the “Holy Spirit” or the “Holy Ghost,” the Regent of the Fire Spirits as the “Christ,” that of Saturn as the “Father God.”

Thus the last Who had been at work with His hosts was the Spirit named in Christianity “the Holy Spirit,” the Regent of the Moon-evolution, the Spirit who was still present during the Earth's repetition of the Moon-period. It was the same Spirit who had formed man from without, and who now sent a ray of his own essence, so to say, into the human being. We have to distinguish two kinds of spirits in the beginning of the Lemurian Age: the spirits who prepare the lower bodily nature, who implant the ego-consciousness, who fashion the human sheaths, and that Spirit who himself drew into man at the moment when the human being learnt to breathe physically.

Now if you think that everything which on Saturn formed a kind of fiery mass surrounded by a finer atmosphere, was gaseous on the Sun, and then on the Moon was surrounded by those masses of fire-mist, then you must regard the evolutionary process of the Earth as one of purification, even as the evolution of humanity itself is a purifying process. What one calls air today only gradually became free of all that filled it as a kind of steam and smoke. We must be clear that what separated itself out from the atmosphere are the substances from which all bodies have built themselves up. The air is the purest of what has remained behind, it is the best corporeal medium for the guiding Spirits of the Moon, whom one calls “Angel” in Christian terminology. Therefore in the purified air, in the air which had been refined, men felt the bodily nature of the new guiding Spirit of the Earth, the Spirit Who now was Leader, Jehovah. In the stirring of the wind men experienced that which led and guided the Earth. And so they lived over into the Atlantean times, on the continent which forms the present bed of the Atlantic Ocean, sensing in the breath which they drew, the bodily nature of the Godhead.

That magical influence which the human beings had upon the Fire-ocean, upon the processes of the Earth, gradually disappeared, but in the early Atlantean Age another connection remained instead. A man still possessed a certain magical power over the growth of plants. If he lifted his hand, which at that time had a quite different form, above a plant, he was able to bring it to rapid growth, through the influence of his will. He stood in intimate relation with the being of Nature. The whole life of the Atlantean was in accordance with Nature.

What today is called the power of synthesis, the intelligence, logical thinking, was not yet in existence. On the other hand man had developed other things to a high degree, memory, for instance, of the marvelous development of which we can nowadays form not the slightest idea. Man could not calculate, not even that 2 x 2 = 4, but he knew it out of his memory; on each occasion he remembered the previous experience. Another memory lingering into Atlantean times was that although a man no longer felt the Folk-soul directly within him as on the Moon yet he experienced the influence of the old Folk Souls, Race-souls. This influence was so strong that it would have been quite impossible in those times for anyone who belonged to one Race or Folk-soul ever to unite with one who belonged to another race. There was a deep antipathy between the peoples of the various Folk-souls, love only existed between those belonging to the same. We may say that the common blood which earlier in the Moon-period had been poured down from the Folk-soul was the basis of this kinship. And men remembered not only in some dim way, but quite clearly, the experiences of their forefathers, they felt members of the chain of ancestors just as you feel your hand to be a member of your organism. This feeling of kinship was a part of evolution inasmuch as in this transitionary period which we have been considering and which took place when the Sun withdrew and the Moon was cast out, another important event took place. It is connected with all that was proceeding on the Earth as a sort of hardening process. The mineral kingdom appeared and at the same time a similar hardening took place in the interior of human nature. Something more solid formed itself by degrees out of the soft mass, and hardened first to cartilage and then to bone. And not until this bony structure was formed did the human being begin to walk.

With the insertion of the skeleton another process ran parallel. In consequence of the advance of human evolution on the casting out of the Moon and the retention of only what was able to develop, two different forces arose in the beings inhabiting the Earth. The Sun and Moon were now outside and their influences affected the Earth from without. From this intermingling of the Sun-forces and the Moon-forces, which had previously been in the body of the Earth, but now streamed in from without, the sex-life made its appearance. For all the forces connected with sex come under the influence of the Sun and Moon.

The still united Sun, Moon and Earth of ancient times could from its activity be looked on as of feminine nature and this was fructified, so to say, by the forces of the Sun itself. The Sun experienced itself as male, the Moon as female. Now the Moon drew out, the forces of the two mingled. In a general way we can describe all the beings which arose up to the departure of the Moon as being of a feminine nature, for all the fructifying forces came from without, from the Sun-force. Only upon an Earth, which had cast out the Moon, so that the Sun shone upon quite a different cosmic body, could the former undifferentiated female divide into male and female. With the solidifying, bone-forming process, therefore, took place the differentiation of the sexes. And with this was given the possibility of perfecting the Ego in the right way.

[ 1 ] A passage from the Akasha Chronicle referring to a very distant prehistoric period in the development of mankind, will be set forth in this chapter. This period precedes the one depicted in the descriptions given above. We are here concerned with the third human root race, of which it is said in theosophical books that it inhabited the Lemurian Continent. According to these books this continent was situated south of Asia, and extended approximately from Ceylon to Madagascar. What is today southern Asia and parts of Africa also belonged to it.

While all possible care has been taken in the deciphering of the Akasha Chronicle it must be emphasized that nowhere is a dogmatic character to be claimed for these communications. If, to begin with, the reading of things and events so remote from the present is not easy, the translation of what has been seen and deciphered into the language of today presents almost insuperable obstacles.

Dates will be given later. They will be better understood when the whole Lemurian period and also the period of our fifth root race up to the present, have been discussed.

The things which are communicated here are surprising even for the occultist who reads them for the first time—although the word “surprising” is not quite exact. Therefore he should only communicate them after the most careful examination.

[ 2 ] The fourth, the Atlantean root race, was preceded by the so-called Lemurian. During its development, events of the very greatest importance occurred with respect to the earth and to men. Here, however, something will first be said of the character of this root race after these events, and only then will the latter be discussed. By and large, memory was not yet developed among this race. While men could have ideas of things and events, these ideas did not remain in the memory. Therefore they did not yet have a language in the true sense. Rather what they could utter were natural sounds which expressed their sensations, pleasure, joy, pain and so forth, but which did not designate external objects.

But their ideas had a quite different strength from those of later men. Through this strength they acted upon their environment. Other men, animals, plants, and even lifeless objects could feel this action and could be influenced purely by ideas. Thus the Lemurian could communicate with his fellow-men without needing a language. This communication consisted in a kind of “thought reading.” The Lemurian derived the strength of his ideas directly from the objects which surrounded him. It flowed to him from the energy of growth of plants, from the life force of animals. In this manner he understood plants and animals in their inner action and life. He even understood the physical and chemical forces of lifeless objects in the same way. When he built something he did not first have to calculate the load-limit of a tree trunk, the weight of a stone; he could see how much the tree trunk could bear, where the stone in view of its weight and height would fit, where it would not. Thus the Lemurian built without engineering knowledge on the basis of his faculty of imagination which acted with the sureness of a kind of instinct. Moreover, to a great extent, he had power over his own body. When it was necessary, he could increase the strength of his arm by a simple effort of the will. For example, he could lift enormous loads merely by using his will. If later the Atlantean was helped by his control of the life force, the Lemurian was helped by his mastery of the will. He was—the expression should not be misinterpreted—a born magician in all fields of lower human activities.

[ 3 ] The goal of the Lemurians was the development of the will, of the faculty of imagination. The education of children was wholly directed toward this. The boys were hardened in the strongest manner. They had to learn to undergo dangers, to overcome pain, to accomplish daring deeds. Those who could not bear tortures, who could not undergo dangers, were not regarded as useful members of mankind. They were left to perish under these exertions. What the Akasha Chronicle shows with respect to this raising of children surpasses everything contemporary man can picture to himself in his boldest imaginings—The bearing of heat, even of a searing fire, the piercing of the body with pointed objects, were quite common procedures.

The raising of girls was different. While the female child was also hardened, everything else was directed toward her developing a strong imagination. For example, she was exposed to the storm in order calmly to feel its dreadful beauty; she had to witness the combats of the men fearlessly, filled only with a feeling of appreciation of the strength and power she saw before her. Thereby propensities for dreaming and for fantasy developed in the girl, and these were highly valued. Because no memory existed, these propensities could not degenerate. The dream or fantasy conceptions in question lasted only as long as there was a corresponding external cause. Thus they had a real basis in external things. They did not lose themselves in bottomless depths. It was, so to speak, nature's own fantasy and dreaming which were put into the female soul.

[ 4 ] The Lemurians did not have dwellings in our sense, except in their latest times. They lived where nature gave them the opportunity to do so. The caves which they used were only altered and extended insofar as necessary. Later they built such caves themselves and at that time they developed great skill for such constructions. One must not imagine, however, that they did not also execute more artful constructions. But these did not serve as dwellings. In the earliest times they originated in the desire to give to the things of nature a man-made form. Hills were remodeled in such a way that the form afforded man joy and pleasure. Stones were put together for the same purpose, or in order to be used for certain activities. The places where the children were hardened were surrounded with walls of this kind.

Toward the end of this period, the buildings which served for the cultivation of “divine wisdom and divine art” became more and more imposing and ornate. These institutions differed in every respect from what temples were later, for they were educational and scientific institutions at the same time. He who was found fit was here initiated into the science of the universal laws and into the handling of them. If the Lemurian was a born magician, this talent was here developed into art and insight. Only those could be admitted who, through all kinds of discipline, had acquired the ability to overcome themselves to the greatest extent. For all others what went on in these institutions was the deepest secret. Here one learned to know and to control the forces of nature through direct contemplation of them. But the learning was such that in man the forces of nature changed into forces of the will. He himself could thereby execute what nature accomplishes. What later mankind accomplished by reflection, by calculation, at that time had the character of an instinctive activity. But here one must not use the word “instinct” in the same sense in which one is accustomed to apply it to the animal world. For the activities of Lemurian humanity towered high above everything the animal world can produce through instinct. They even stood far above what mankind has since acquired in the way of arts and sciences through memory, reason and imagination. If one were to use an expression for these institutions which would facilitate an understanding of them, one could call them “colleges of will power and of the clairvoyant power of the imagination.”

From them emerged the men who, in every respect, became rulers of the others. Today it is difficult to give in words a true conception of all these conditions. For everything on earth has changed since that time. Nature itself and all human life were different, therefore human labor and the relationship of man to man differed greatly from what is customary today.

[ 5 ] The air was much thicker even than in later Atlantean times, the water much thinner. And what forms the firm crust of our earth today was not yet as hard as it later became. The world of plants and animals had developed only as far as the amphibians, the birds, and the lower mammals, and as far as vegetable growths which resemble our palms and similar trees. However, all forms were different from what they are today. What now exists only all in forms was then developed to gigantic sizes. At that time our small ferns were trees and formed mighty forests. The modern higher mammals did not exist. On the other hand a great part of humanity was on such a low stage of development that one cannot but designate it as animal. What has been described here was true only of a small part of mankind, The rest lived their life in animalism. In their external appearance and in their way of life these animal men were quite different from the small group. They were not especially different from the lower mammals, which resembled them in form in certain respects.

[ 6 ] A few more words must be said about the significance of the above-mentioned temple localities. What was cultivated there was not really religion. It was “divine wisdom and art.” Man felt that what was given to him there was a direct gift from the spiritual universal forces. When he received this gift he considered himself a “servant” of these universal forces. He felt himself “sanctified” from everything unspiritual. If one wishes to speak of religion at this stage of the development of mankind, one could call it “religion of the will.” The religious temper and dedication lay in the fact that man guarded the powers granted to him as a strict, divine “secret,” and that he led a life through which he sanctified his power. Persons who had such powers were regarded by others with great awe and veneration. And this awe and veneration were not called forth by laws or something similar, but by the immediate power which these persons exercised. The uninitiated of course stood under the magical influence of the initiated. It was also natural that the latter considered themselves to be sanctified personages. For in their temples they participated in direct contemplation of the active forces of nature. They looked into the creative workshop of nature. They experienced a communion with the beings which build the world itself. One can call this communication an association with the gods. What later developed as “initiation,” as “mystery,” emerged from this original manner of communication of men with the gods. In subsequent times this communication had to become different, since the human imagination, the human spirit, took other forms.

[ 7 ] Of special importance is something which occurred in the course of Lemurian development by virtue of the fact that the women lived in the manner described above. They thereby developed special human powers. Their faculty of imagination which was in alliance with nature, became the basis for a higher development of the life of ideas. They took the forces of nature into themselves, where they had an after-effect in the soul. Thus the germs of memory were formed. With memory was also born the capacity to form the first and simplest moral concepts.

The development of the will among the male element at first knew nothing of this. The man followed instinctively either the impulses of nature or the influences emanating from the initiated.

It was from the manner of life of the women that the first ideas of “good and evil” arose. There one began to love some of the things which had made a special impression on the imagination, and to abhor others. While the control which the male element exercised was directed more toward the external action of the powers of the will, toward the manipulation of the forces of nature, beside it in the female element there developed an action through the soul, through the inner, personal forces of man. The development of mankind can only be correctly understood by the one who takes into consideration that the first progress in the life of the imagination was made by women. The development connected with the life of the imagination, with the formation of memory, of customs which formed the seeds for a life of law, for a kind of morals, came from this side. If man had seen and exercised the forces of nature, woman became the first interpreter of them. It was a special new manner of living through reflection which developed here. This manner had something much more personal than that of the men. One must imagine this manner of the women to have been also a kind of clairvoyance, although it differed from the magic of the will of the men. In her soul woman was accessible to another kind of spiritual powers. The latter spoke more to the feeling element of the soul, less to the spiritual, to which man was subject. Thus there emanated from men an effect which was more natural-divine, from women one which was more soul-divine.

[ 8 ] The development which woman went through during the Lemurian period had the result that at the appearance of the next—the Atlantean—root race on earth, an important role devolved upon her. This appearance took place under the influence of highly developed entities, who were familiar with the laws of the formation of races and capable of guiding the existing forces of human nature into such paths that a new race could come into being. These beings will be specially mentioned further on. May it suffice for the moment to say that they possessed superhuman wisdom and power. They now isolated a small group out of Lemurian mankind and designated these to be the ancestors of the coming Atlantean race. The place where they did this was situated in the tropical zone. Under their direction the men of this group had been trained in the control of the natural forces. They were very strong, and knew how to win the most diverse treasures from the earth. They could cultivate the fields and use their fruits for their subsistence. They had become characters of strong will through the discipline to which they had been subjected. Their souls and hearts were developed only in small measure. On the other hand these had been developed among the women. Memory and fantasy and everything connected with them were to be found among the latter.

[ 9 ] The above-mentioned leaders caused the group to divide itself into smaller groups. They put the women in charge of ordering and establishing these groups. Through her memory, woman had acquired the capacity to make the experiences and adventures of the past useful for the future. What had proved helpful yesterday she used today and realized that it would also be useful tomorrow. The institutions for communal life therefore emanated from her. Under her influence the concepts of “good and evil” developed. Through her thoughtful life she had acquired an understanding for nature. Out of the observation of nature, those ideas developed in her according to which she directed the actions of men. The leaders had arranged things in such a way that through the soul of woman, the willful nature, the vigorous strength of man was ennobled and refined. Of course one must represent all this to oneself as childish beginnings. The words of our language all too easily call up ideas which are taken from the life of the present.

[ 10 ] By way of the awakened soul life of the women the leaders first developed the soul life of the men. In the colony we have described, the influence of the women was therefore very great. One had to go to them for advice when one wanted to interpret the signs of nature. The whole manner of their soul life however was still dominated by the “hidden” human soul forces. One does not describe the matter quite exactly, but fairly closely, if one speaks of a somnambulistic contemplating among these women. In certain higher dreams the secrets of nature were divulged to them and they received the impulses for their actions. Everything was animated for them and showed itself to them in soul powers and apparitions. They abandoned themselves to the mysterious weaving of their soul forces. That which impelled them to their actions were “inner voices,” or what plants, animals, stones, wind and clouds, the whispering of the trees, and so on, told them.

[ 11 ] From this state of soul originated that which one can call human religion. The spiritual in nature and in human life gradually came to be venerated and worshiped. Some women attained a special preeminence because out of special mysterious depths they could interpret what the world contained.

[ 12 ] Thus it could come to pass among such women that that which lived within them could transpose itself into a kind of natural language. For the beginning of language lies in something which is similar to song. The energy of thought was transformed into audible sound. The inner rhythm of nature sounded from the lips of “wise” women. One gathered around such women and in their songlike sentences felt the utterances of higher powers. Human worship of the gods began with such things.

For that period there can be no question of “sense” in that which was spoken. Sound, tone, and rhythm were perceived. One did not imagine anything along with these, but absorbed in the soul the power of what was heard. The whole process was under the direction of the higher leaders. They had inspired the “wise” priestesses with tones and rhythms in a manner which cannot now be further discussed. Thus they could have an ennobling effect on the souls of men. One can say that in this way the true life of the soul first awakened.

[ 13 ] In this realm, beautiful scenes are shown by the Akasha Chronicle. One of these will be described. We are in a forest, near a mighty tree. The sun has just risen in the east. The palmlike tree, from around which the other trees have been removed, casts mighty shadows. The priestess, her face turned to the east, ecstatic, sits on a seat made of rare natural objects and plants. Slowly in rhythmical sequence, a few strange, constantly repeated sounds stream from her lips. A number of men and women are sitting in circles around her, their faces lost in dreams, absorbing inner life from what they hear.

Other scenes too can be seen. At a similarly arranged place a priestess “sings” in a similar manner, but her tones have in them something mightier, more powerful. Those around her move in rhythmic dances. For this was the other way in which “soul” entered into mankind. The mysterious rhythms which one had heard from Nature were imitated by the movements of the limbs. One thereby felt at one with nature and with the powers acting in her.

[ 14 ] The place on earth in which this stock of a coming race of men was developed was especially suited for this purpose. It was one where the then still turbulent earth had become fairly calm. For Lemuria was turbulent. After all, the earth at that time did not yet have its later density. The thin ground was everywhere undermined by volcanic forces which broke forth in smaller or larger streams. Mighty volcanos existed almost everywhere and developed a continuous destructive activity. Men were accustomed to reckoning with this fiery activity in everything they did. They also used this fire in their labors and contrivances. Their occupations were often such that the fire of nature served as a basis for them in the same way as artificial fire does in human labor today.

[ 15 ] It was through the activity of this volcanic fire that the destruction of the Lemurian land came about. While the part of Lemuria from which the parent race of the Atlanteans was to develop had a hot climate, it was by and large free of volcanic activity.

Human nature could unfold more calmly and peacefully here than in the other regions of the earth. The more nomadic life of former times was abandoned, and fixed settlements became more and more numerous.

[ 16 ] One must represent to oneself that at that time the human body still had very malleable and pliant qualities. This body still changed form whenever the inner life changed. Not long before, men had still been quite diverse as regards their external form. At that time the external influence of region and climate were still decisive in respect to their form. Only in the colony described did the body of man increasingly become an expression of his inner soul life. Moreover, this colony had an advanced externally more nobly formed race of men. One must say that through the things which they had done, the leaders had really first created what is the true human form. This occurred quite slowly and gradually. It happened in such a way that the soul life of man was first developed and that the still soft and malleable body adapted itself to this. It is a law in the development of mankind that, as progress continues, man has less and less of a molding influence on his physical body. This physical human body in fact received a fairly unchanging form only with the development of the faculty of reason and with the hardening of the rock, mineral, and metal formations of earth connected with this development. For in the Lemurian and even in the Atlantean period, stones and metals were much softer than later.

This is not contradicted by the fact that there exist descendants of the last Lemurians and Atlanteans who today exhibit forms as fixed as the human races which were formed later. These remnants had to adapt themselves to the changed environmental conditions of earth and thus became more rigid. Just this is the reason for their decline. They did not transform themselves from within; instead, their less developed interior was forced into rigidity from the outside and thus compelled to stagnation. This stagnation is really a regression, for the inner life, too, has degenerated because it could not fulfill itself within the rigid external bodily structure.

[ 17 ] Animal life was subject to even greater changeability. We shall speak further about the animal species existing at the time of the development of man and about their origin, as well as about the development of new animal forms after man already existed. Here we shall say only that the existing animal species continually transformed themselves and that new ones were developing. This transformation was of course a gradual one. The reasons for the transformation lay in part in a change of habitat and of the manner of life. The animals had a capacity of extraordinarily rapid adaptation to new conditions. The malleable body changed its organs comparatively rapidly, so that after a more or less brief period the descendants of a particular animal species resembled their ancestors only slightly. The same was the case in even greater measure for the plants. The greatest influence on the transformation of men and animals was exercised by man himself. This was true whether he instinctively brought organisms into such an environment that they assumed certain forms, or whether he achieved this by experiments in breeding. The transforming influence of man on nature was immeasurably great at that time, compared with the conditions of today. This was especially the case in the colony we have described. For there the leaders directed this transformation in a way of which men were not conscious. This was the case to such a degree that when men left the colony in order to found the different Atlantean races, they could take with them a highly developed knowledge of the breeding of animals and plants. The labor of cultivation in Atlantis was then essentially a consequence of the knowledge thus brought along. But here again it must be emphasized that this knowledge had an instinctive character. In this state essentially it remained among the first Atlantean races.

[ 18 ] The preeminence of the feminine soul, which has been described, was especially strong in the last Lemurian period and continued into the Atlantean times, during which the fourth subrace was preparing itself. But one must not imagine that this was the case among all of mankind. It was true, however, for that part of the population of earth from which the truly advanced races later emerged. This influence exercised the strongest effect upon all that which in man is “unconscious.” The development of certain constant gestures, the refinements of sensory perception, the feeling for beauty, a good part of the general life of sensations and feelings which is common to all men—all this originally emanated from the spiritual influence of woman. It is not an over-statement if one interprets the reports in such a way as to affirm, “The civilized nations have a bodily form and expression, as well as certain bases of physical-soul life, which were imprinted upon them by woman.”

[ 19 ] In the next chapter we shall go back to earlier periods of the development of mankind, during which the population of earth still belonged to only one sex. The development of the two sexes will then be described.

I mentioned already¹ last time that a great number of occult secrets lie hidden in the story of Cain and Abel. I wish to point out certain things today, but right at the beginning I would stress that the relationship between Cain and Abel—with regard to its deeper aspect, of course—is an allegory for very profound mysteries² which we will only be able to reveal in part on the basis of the conceptions we hold.

If we take the five books of the Pentateuch, we shall find therein many things which indicate the development of mankind since the Lemurian Epoch. The story of Adam and Eve and their descendants is not simply to be taken literally, in a naive fashion. I would ask you to take into account that in the Pentateuch, in Enoch,³ in the Psalms and some important chapters in the Gospels, in the Epistle to the Hebrews and some Epistles of Paul and in the Apocalypse, we are dealing wholly with the work of initiates, so that in these writings it behoves us to search for an occult meaning. If the Bible is not just read thoughtlessly—thoughtlessly in a higher sense—many things will become apparent. And I should like to draw your attention to something which may easily be overlooked, but must be taken quite literally if we are to see that nothing is without a meaning in the Bible and that it is quite easy for this meaning to escape us.

Take the first sentence from the fifth chapter of Genesis:⁴ ‘This is the book of the generations of man. In the days that God created man, in the likeness of God made he him; male-female created he him; and blessed him, and called his name Adam, in the day when he was created. And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:’

One must take the literal rendering. Adam himself was simply called a man. Male-female created he him; not yet sexually defined, asexual. And how was he created? In the likeness of God.

And moreover, in the second sentence, ‘In so and so many years’—that indicates a long span of time—‘Adam begat a son Seth, after his likeness’. In the beginning of the time of Adam we have men in the likeness of God; at the end of Adam's time after the likeness of Adam, after a human likeness. Earlier, man was made in the likeness of God: later, in Adam's likeness.

We thus have, to start with, human beings who are all similar in appearance and all created after the image of God. They were propagated by asexual means. We must be clear about the fact that they all retained the same form which they had at the beginning, so that father looked like son and grandson also looked like son. What first caused mankind to change, to become differentiated? In what way did it change? Through the fact that two were engaged in propagation. The son or daughter looked like the father on the one hand, like the mother on the other.

Now just imagine you have a race of people which were originally similar to God in appearance and they were propagated not by sexual means, but asexually: the descendants are all similar in appearance to their forebears. There is no mixing of the race. The differentiation first came about in the Seth period. But between the times of Adam and Seth something else occurred. Namely, before the transition from Adam to Seth two others were born, who were important representatives: Cain and Abel. They came between and represent a transitional stage. They were not born at a time when propagation had already taken on a strongly marked character of sexuality. We can infer this from the meaning of the names Cain and Abel. Abel is the same as ‘pneuma’ in Greek,⁵ which means ‘spirit’, and if we look at that from the point of view of sexuality, it denotes a decidedly female character. Cain, on the other hand, means almost literally ‘the masculine,’ so that in Cain and Abel the masculine and feminine principles confront one another. Not yet on an organic level: they tend to differentiate on a spiritual level.

Now I would ask you to hold that fast in your minds. Originally mankind was male-female. Later on it was divided into a male and a female gender. The male, the more material race, was represented in Cain, the female, the more spiritual, in Abel-Seth. A differentiation has occurred. That is symbolised in the words: ‘Abel was a keeper of sheep, but Cain was a tiller of the ground.’ (Genesis 4:2)

‘Ground’ (Boden) has the significance of the ‘physical plane’ in all ancient languages and the three aggregate conditions of the physical plane are: the solid earth, the water and the air. ‘Cain was a tiller of the ground’ in its original sense means: he learnt to live on the physical plane, he became a man on the physical plane. That was the male characteristic. It consisted of being strong and robust in order to cultivate the soil and then retire again from the physical to the higher planes.

‘Abel was a keeper of sheep.’ As a shepherd one accepts life as the Creator has presented it. One does not cultivate the herds, one tends them. Therefore Abel is the representative of the sex which does not reach spirituality through its own individual effort of understanding, but only receives it as a revelation of the Godhead and then merely tends it. The keeper of flocks, the guardian of that which has been placed on the earth, that is Abel. The one who creates things for himself, that is Cain. Cain lays the foundation of zither playing and other arts (Genesis 4:21–22).

Now comes a contrast in their attitude towards the Godhead. Abel receives from the spirit and offers up the best, the highest fruits of the spirit. God regards the offering of Abel with satisfaction—of course, because it is what He Himself has bestowed on the earth. Cain makes a different claim. He turns to God with the products of his own intelligence. That is something quite foreign to the nature of God, because it is something which man has achieved out of his own freedom.

Cain is the type of man who aspires to the arts and sciences. That has nothing to do with the deity to begin with. A profound truth is expressed here. He who has occult experience knows that the arts and sciences, in spite of having made man free, do not lead him to the spirit. Rather are they the things which lead him away from what is truly spiritual. The arts have sprung up from man's inner being, which have their roots in the earthly plane. That has no immediate appeal for the deity. It produces the conflict which arises when the smoke of Abel's offering, the spirit implanted in the earth by God himself, is accepted by the divine worlds, but the smoke from Cain's offering is rejected and remains on the earth. What is independently produced remains on the earth, like the offering of Cain.

That, too, is the same as the contrast between male and female. Female is inspired by what is received directly from God. ‘Pneuma’ is achieved through conception. What Cain has to offer is human work on the physical plane itself. That is the contrast between female and male spirit. Here these two are fundamentally opposed to one another.

Man is not only a physical being but is spiritually both male and female at the same time: he is both the one who receives and allows himself to be inspired and the one who works upon the inspirations and combines them through his intellect. These two functions were now separated—we can regard male and female simply as a symbol from now on—from now on the principle of inspiration was transferred to those who were like Abel, who remained shepherds and priests. It was not transferred to the others. They dedicated themselves to the worldly things of science and the arts and confined themselves purely to earthly activities.

That could not have taken place without a change occurring in the human being. While man was still male-female, it was impossible for him to separate spiritual wisdom and scientific knowledge. Only through a definite separation into the two sexes could man's brain be brought to the pitch where it could function. The brain became male,⁶ the deeper nature became female. Mankind can only be productive through his physical nature. Through that he produces something—namely, descendants. But a spirit, inasmuch as it is connected with the brain, is male and confined to productivity on the physical plane. Therefore Cain and Abel are the representative types of these two kinds of thinking.

Through this separation, it came about that in the propagation of the human species the offspring ceased to be merely identical copies of their parents and became differentiated. I would ask you to visualise the following. The greater the importance attached to sex, the more the differentiation that resulted. If we were dealing with purely asexual propagation then the new generation would look just like the one that had gone before. A variation would not occur in the sequence of the generations. Variation only comes about when a mixture occurs. And how was this mixture made possible? Through the fact that the masculine element committed itself to the earth. Cain was the one who became a tiller of the soil and transformed it. This outward difference in the generations would not have come about in man if a part of humanity had not descended onto the physical plane. It was no longer as it had been before when propagation had descended on mankind from the higher planes. Something was now introduced into man's make-up because he had extracted something from the physical earth. Now man takes on the likeness of what he has won for himself on the physical plane and he carries it up with him to higher planes. The physical is the mark of Cain. The physical plane and the effect it has on man is the mark set upon Cain.

Now man is fully united with the earth so that there is a contrast between Cain and Abel, a contrast between the Sons of God and the sons of the physical plane, between the Abel-Seth generation who are the Sons of God and the Cain generation, the sons of the physical plane.

You will now understand how it is that the episode of Cain and Abel falls into the period between Adam and Seth. A new principle entered into mankind, the principle of heredity, the original sin consisting of being dissimilar to the generation which had gone before.

But there still remain some Sons of God. Not all of those belonging to the Abel line were eradicated. And now we see what took place when to the question: ‘Where is Abel, thy brother?’ Cain answered: ‘Am I my brother's keeper?’ No man would have said that previously. That can only be said by an understanding which reacts as though acoustically [?] to the spiritual. Now the principle of struggle, of opposition, is added to the principle of love; now egoism is born: “Am I my brother's keeper?”

Those who still remained of the Abel line were Sons of God, they remained akin to the divine. But they now had to guard themselves against entering the earthly sphere. And from this resulted what was to become the principle of asceticism among those who dedicated their lives to the service of God. It became a sin for such a dedicated one to have anything to do with those who had committed themselves to the affairs of earth. It was a sin when ‘The Sons of God⁷ saw the daughters of men that they were fair’ and took them wives; they took them wives from the daughters of Cain.

From this union resulted a race of men⁸ which is hardly even mentioned in the published books of the Old Testament, but is only hinted at; it is a race that is not perceptible to physical eyes. It is called ‘Rakshasas’ in occult language⁹ and is similar to the ‘Asuras’ of the Indians. It consists of demonic beings who really did exist at one time and who acted seductively upon the human race and caused its downfall. This flirtation of the Sons of God with the daughters of men produced a race which worked particularly seductively upon the Turanians, the members of the fourth sub-race of the Atlanteans, and led to the destruction of humanity. Some things were preserved and carried over into the new world. The Deluge is the flood which destroyed Atlantis. Men who were seduced by the Rakshasas disappeared by degrees.

And now I have to tell you something which will in any case appear extraordinary to you, which is particularly important. It has been an occult mystery for the outside world for many centuries and will seem incredible to most people, but is nevertheless true. I can assure you that every occultist has often convinced himself of its truth through what is called the Akashic Record. But so it is.

These Rakshasas were real beings, they really existed—actively and effectively—as seducers of mankind. They continued to influence human desires until the time when Christ incarnated in Jesus of Nazareth and the Buddhi principle itself became present on the earth in a human body. Now you may believe it or not: this is something of cosmic significance, of significance which reaches beyond the earthly plane. It is not for nothing that the Bible expresses it thus:¹⁰ ‘Christ descended into the forecourts of Hell.’ It was not human beings He met there, He was confronted by spiritual beings. The Rakshasa beings were brought thereby into a state of paralysis and lethargy!¹¹ They were at the same time kept in check so that they became unable to move. They could only be lamed in this manner because they were being opposed from two sides. That would not have been possible if there had not been two natures combined together in Jesus of Nazareth: on the one hand the old Chela nature, deeply connected with the physical plane, which could also work effectively on the physical plane and through its power could hold it in balance: on the other hand there was Christ Himself who was a purely spiritual being. That is the cosmic problem which is fundamental to Christianity. Something occurred at that time in occult spheres; it was the banishment of the enemies of mankind which has its echo in the Saga of the Antichrist, who was put in chains but will make his appearance again, if not opposed once more by the Christian principle in its primal force.

The whole occult striving of the Middle Ages was directed towards nullifying the effect of the Rakshasas. Those whose vision extends to the higher planes have long foreseen that the moment when this could happen might be at the end of the nineteenth century, at the transition from the nineteenth to the twentieth century. Nostradamus,¹² who worked from a tower which was open to the heavens, who brought succour during the Great Plague, was able to foretell the future. He wrote a number of prophetic verses in which you can read about the war of 1870 and several prophecies about Marie-Antoinette¹³ which have already been fulfilled. In these ‘Centuries’ by Nostradamus (Century 10, 75) the following prophecy can be found: At the close of the nineteenth century a Hermes Brother will come from Asia and bring unity to mankind. The Theosophical Society is nothing less than a fulfillment of this prophecy of Nostradamus. The annulment of the Rakshasas and the reestablishment of the primal mysteries is an aim of the Theosophical Society.

You know that Jesus Christ remained on the earth for ten years after His death.¹⁴ The Pistis Sophia¹⁵ contains the profoundest theosophical teachings, it is much more profound than Sinnett's Esoteric Buddhism.¹⁶ Jesus incarnated again and again. His task was to renew the mystery wisdom. This is no mere fact of cultural or historical interest, but it is the fact I have described to you, which is well known to all occultists, namely, the struggle against the Rakshasas. You see there is a deep and important occult secret lying hidden therein.

You might ask: Why is that said in allegorical form and not stated openly? I must here remind you that the great teachers of humanity such as Moses, the Indian Rishis, Hermes, Christ, the first Christian teachers, all adhered to reincarnation. And this allegorical way of communicating wisdom had a good reason. When, for instance, the Druid Priest spoke of ‘Nifelheim’ or ‘Ymir the Giant’¹⁷ and so on, that was, of course, no mere piece of poetic folk lore. Rather, it was because he knew that what he was then conveying to his pupil in the form of a fairy story would, when that spirit reincarnated, have prepared it to understand the truth in a more complete form. It is not faith, but knowledge, which inspired these fairy stories, that is, the experience of reincarnation. Even the denial of the reality of reincarnation—from the third century A.D. onwards—was made on the premises of reincarnation, because it was the intention to involve¹⁸ so that practically all his spiritual life was taken up into incarnation. For that reason Christianity had no knowledge of reincarnation for 1,500 years. If we were to deny man a knowledge of reincarnation any longer we would be denying him this knowledge for a second time. That, however, would be a great sin, a sin against mankind. But to deny him this knowledge on the first occasion was necessary, for the value of the single life between birth and death had to be acknowledged.

• 1 . At the end of his lecture given on 27th May 1904 with the words: ‘Next time I shall deal with one of the most important legends, which is one you have often heard, but whose inner meaning is so profound that there is hardly anything to match it: the legend of Cain and Abel.’
• 2 . See in this connection: Blavatsky's The Secret Doctrine, Book 2, ‘The Divine Hermaphrodite.’ p.124, but also Rudolf Steiner's later cycle: The Effects of Occult Development Upon the Sheaths of Man, ten lectures given in the Hague, 20th–29th March 1913 (London and New York, 1945).
• 3 . Apocryphal Book of the Old Testament.
• 4 . This is a free rendering by Rudolf Steiner of the words of the Old Testament. Instead of ‘male and female created he them,’ Rudolf Steiner substituted: ‘male-female created he him,’ with subsequent corrections of ‘them,’ ‘their,’ etc., into ‘him,’ ‘his,’ etc. On later occasions, Rudolf Steiner often stressed the fact that this first creation of man was a male-female creation. Compare also: Egyptian Myths and Mysteries, eighth lecture and Genesis, Secrets of the Bible Story of Creation, eleventh lecture.
• 5 . See in this connection Rudolf Steiner's The Gospel of St. Matthew, lecture 5.
• 6 . This passage appears to have been imperfectly preserved. One can compare it with passages from lectures 17, 18, 19 and 20, given on 23rd October 1905, and 2nd January 1906, in the present volume.
• 7 . See note 15 of the previous lecture.
• 8 . Genesis 6, 4. ‘There were giants in the earth in those days; and also after that, when the Sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men, which were of old, men of renown.’
• 9 . According to H.P. Blavatsky's The Secret Doctrine, there are many explanations for this race of the Rakshasas in Oriental esoteric philosophy. See, for instance: The Secret Doctrine, Book 2, p. 288, where it speaks of ‘Rakshasas’ (giant demons) and Daityas (Titans).
  
  A German translation of C.G. Harrison's The Transcendental Universe, which was among the books in Rudolf Steiner's library, may have been used by him in preparing this lecture. In the fifth lecture of the above it speaks of: ‘These semi-human creatures, the progeny of the fallen angels, are known in the Hindu Scriptures as the “Asuras” and are sometimes called “Rakshasas” or demons.’ This makes it plain that, in lecture 2 held on 10th June 1904, Rudolf Steiner conferred a different meaning on the term ‘Asuras’ to the one he had in mind when he lectured on 23rd May 1904 (lecture 1).
• 10. An account of Christ's entry into Hell can be read in the Apocryphal Book of ‘The Acts of Pilate.’
• 11. This passage appears in the notes of Marie Steiner von Sivers in the following form: ‘The Rakshasas were brought into a state of paralysis because they were being opposed from two sides: by the old Chela, who was deeply connected with the physical plane and by a purely spiritual being, the Christ. Their power was thus paralysed from two sides. Something cosmic was effected. This tension, this bottled-up energy, had to be prevented from becoming effective energy. That is the Christ principle in action against the Antichrist.’
  
  C.G. Harrison has the following to say on this subject in the aforementioned book: ‘The Asuras are igneous, or dynamic, in their nature, and their power for evil was terrific. It was destroyed for ever by the advent of Jesus Christ, and they are now, as St. Jude puts it, “reserved in everlasting chains until the judgment of the great day.” (St. Jude evidently derived his knowledge of the subject from the “Book of Enoch”.) Stated in scientific terms, they are held in check, unable to move backwards or forwards, between the earth and the Eighth Sphere at the point of latency, where the attraction of both is equal on all planes, until the “great day” or axidal coincidence, when they will be drawn irresistibly into the vortex of the latter. This text in St. Jude has been unfortunately misunderstood, and supposed to apply to Lucifer and the first fall of the angels; hence the Miltonic and medieval myths.’
• 12. Actually Michel de Notre Dame (1503–1566). French astronomer and medical doctor. Famous on account of his Prophesies, written in French verse.
• 13. 1755–1793: daughter of the Empress of Austria, Maria Theresa; became Queen of France in 1774 and ended her life on the scaffold, not heeding the warning of the Count of St. Germain.
• 14. Rudolf Steiner assumed that his audience was familiar with the work of the English theosophist, G.R.S. Mead Pistis Sophia, A Gnostic Gospel, London, 1896, which begins with the words: ‘It came to pass, when Jesus had risen from the dead, that he passed eleven years speaking with his disciples ...’
• 15. The title of a work assumed to be the same as The Apocalypse of Sophia, composed by Velentius, the most learned doctor of the Gnosis who lived for thirty years in Egypt in the latter half of the second century.
  
  The only MS of the Pistis Sophia known to exist is the Askew manuscript, bought by the British Museum from the heirs of Dr. Askew at the end of the eighteenth century.
• 16. Published in 1883. See also, The Occult Movement in the Nineteenth Century and its Relation to Modern Culture.
• 17. Refer to notes for lecture 3 given on 30th September 1904, (included in this volume) and also the first and thirty-first lectures in Foundations of Esotericism, Rudolf Steiner Press, 1982.
• 18. See twenty-third lecture in Foundations of Esotericism, Rudolf Steiner Press, 1982.

Today we shall consider the differentiations in mankind from another viewpoint, namely that of history. With the express aim of promoting an understanding for the present time we shall look at human evolution starting at a point immediately following the catastrophe of Atlantis. If human evolution can be considered to encompass any evolution of civilization, then we shall find the first decisive period of development to be the culture epoch of ancient India. In my book Occult Science¹ you will find this culture of ancient India described from a particular viewpoint. Though the Vedas and Indian philosophy are rightly admired, they are actually only echoes of that ancient culture, of which there exist no written records. In the words of today we have to describe the culture of ancient India as a religious culture in the highest sense. To understand this properly we shall have to discuss it more thoroughly.

The religious element of ancient Indian culture included what we today would call science and art. The total spiritual life of the whole human being was encompassed by this culture for which the most pertinent description is that it was a religious culture. This religious culture generates the feeling in human beings that in the depths of their being they are linked with a divine, spiritual world. This feeling was developed so intensely that the whole of life was illumined by it. Their clearer states of consciousness, which were preparations for today's waking state, and also their dream consciousness, which became lost in our chaotic dream and sleep life as evolution progressed, were both states of consciousness filled with an instinctive awareness of the links between the human realm and the divine, spiritual realm.

But our idea of religion today is of something rather general. The concept of religion makes us think too strongly of something general, something abstract and rather detached from everyday life. For the people about whom we are speaking, however, religion and the content they associated with it gave them a knowledge expressed in pictures, a knowledge of the being of man and an extensive picture knowledge of the structure of the universe.

We have to imagine, though, that what lived in these people's view of the world, by way of a picture knowledge of the structure of the universe, in no way resembled our modern knowledge of astronomy or astrophysics. Our astronomy and astrophysics show us the mechanics of the universe. The ancient Indian people had a universe of picture images populated with divine, spiritual beings. There was as yet no question, in the present sense, of any external, merely mechanical rules governing the relationships between heavenly bodies or their relative movements. When those people looked up to the starry heavens they saw in the external constellations and movements of the stars only something perfectly familiar to them in their picture consciousness. It was something which may be described as follows.

Suppose we were to see a vivid, lively scene with bustling crowds and people going about all kinds of business, perhaps a public festival with much going on. Then we go home, and next morning the newspaper carries a report about the festival we ourselves attended. Our eyes fall on the dead letters of the printed page. We know what they mean and when we read the words they give us a weak, pale idea of all the lively bustle we experienced the day before. This can be compared with what the ancient Indian people saw in their instinctive vision and in relation to this what they saw in the constellations and movements of the stars. The constellations and movements of the stars were no more than written characters, indeed pale written characters. If they had copied down these characters on paper, they would have felt them to be no more than a written description of reality.

What these people saw behind the written characters was something which they not only came to know with their understanding but also to love with their feelings. They were unable merely to take into their ideas all that they grasped in pictures about the universe; they also developed lively feelings for these things. At the same time they developed a permanent feeling that whatever they did, even the most complicated actions, was an expression of the cosmos filled with divine spiritual weaving. They felt their limbs to be filled with this divine, spiritual cosmic weaving. They felt their understanding to be filled with this divine spiritual weaving, and likewise their courage and their will. Thus, speaking of their own deeds, they were able to say: Divine, spiritual beings are doing this. And since in those ancient times people knew very well that Lucifer and Ahriman are also to be found among those divine, spiritual beings, so were they aware that because divine, spiritual beings worked in them, they were therefore capable of committing evil as well as good deeds.

With this description I want to call up in you an idea of what this religion was like. It filled the whole human being, it brought the whole human being into a relationship with the abundance of the cosmos. It was cosmic wisdom and at the same time it was a wisdom which revealed man. But then progress in human evolution first caused the most intense religious feelings to pale. Of course, religion remained, in all later ages, but the intensity of religious life as it was in this first Indian age paled. First of all what paled was the feeling of standing within the realm of divine, spiritual beings with one's deeds and will impulses. In the ancient Persian age, the second post-Atlantean cultural epoch, people still had this feeling to some extent, but it had paled. In the first post-Atlantean epoch this feeling was a matter of course. In the second cultural blossoming, the ancient Persian time, the profoundest, most intense religious feelings paled, so human beings had to start developing something out of themselves in order to maintain their link with the cosmic, divine spiritual realm in a more active manner than had at first been the case. So we might say: The first post-Atlantean period was the most intensely religious of all. And in the second period religion faded somewhat, but human beings had to develop something by inner activity , something which would unite them once more with the cosmic beings of spirit and soul.

Of all the words we know, there is one we could use to describe this, although it was coined in a later age. It comes from an age which still possessed an awareness of what had once been a part of human evolution in ancient times. When an ancient Indian looked up to the heavens, he sensed the presence of individual beings everywhere, one divine spiritual being next to another—a whole population of divine spiritual beings. But this faded, so that what had been individualized, what had been individual, divine, spiritual beings faded into a general, homogeneous spiritual cosmos. Think of the following picture: Imagine a swarm of birds close by. You see each individual bird, but as the swarm flies further and further away it becomes a black blur, a homogeneous shape. In the same way the divine spiritual cosmos became a blurred image when human beings moved spiritually away from it.

The ancient Greeks still had an inkling of the fact that once, in the distant past, something like this had been at the foundation of what human beings saw in the spiritual world. Therefore they took into their language the word ‘sophia’. A divine, spiritual cosmos had once, as a matter of course, poured itself into human beings and had taken human beings into itself. But now man had to approach what he saw from a spiritual distance—a homogeneous cosmos—by his own inner activity. This the Greeks, who still had a feeling for these things, called by the expression: ‘I love’; that is: ‘philo’. So we can say that in the second post-Atlantean period, that of ancient Persia, the initiates had a twofold religion where earlier on religion had been onefold. Now they had philosophy and religion. Philosophy had been achieved. Religion had come down from the more ancient past, but it had paled.

Passing now to the third post-Atlantean period, we reach a further paling of religion. But we also come to a paling of philosophy. The actual, concrete process that took place must be imagined as follows. In ancient Persian times there existed this homogeneous shape made up of cosmic beings and this was felt to be the light that flooded through the universe, the primeval light, the primeval aura, Ahura Mazda. But now people retreated even further from this vision and began in a certain way to pay more attention to the movements of the stars and of the starry constellations. They now sensed less in regard to the divine, spiritual beings who existed in the background and more in regard to the written characters. From this arose something which we find in two different forms in the Chaldean wisdom and the Egyptian wisdom, something which comprised knowledge about the constellations and the movements of the stars. At the same time, the inner activity of human beings had become even more important. They not only had to unite their love with this divine Sophia who shone through the universe as the primeval light, but they had to unite their own destiny, their own position in the world, with what they saw within the universe in a cosmic script provided by the starry constellations and the starry movements. Their new achievement was thus a Cosmo-Sophia. This cosmosophy still contained an indication of the divine, spiritual beings, but what was seen tended to be merely a cosmic script expressing the deeds of these beings. Beside this there still existed philosophy and religion, which had both faded.

In order to understand this we must realize that what we today call philosophy is naturally only an extremely weak, pale shadow image of what was still felt to be more alive in the Mysteries of the third post-Atlantean period and what in an even paler form the Greeks later called philosophy. In the culture of the third post-Atlantean period we see everywhere expressions of these three aspects of the human spirit: a cosmosophy, a philosophy and a religion.² And we only gain proper pictures of these when we know we have to remind ourselves that right up to this time human beings lived in their soul life more outside the earthly realm than within it. Looking for instance at the Egyptian culture from this point of view—and it was even more pronounced in the Chaldean—we see it rightly only if we remind ourselves that those who had any part in this culture indeed took the most intimate interest in the constellations of the stars as evening approached. For example they awaited certain manifestations from Sirius, they observed the planetary constellations and applied what they saw there to the way the Nile gave them what they needed for their earthly life. But they did not speak in the first instance of the earthly realm. This earthly realm was one field of their work, but when they spoke of the field they were tilling they did so in a way which related it to the extraterrestrial realm. And they named the varying appearances of the patch of earth they inhabited in accordance with whatever the stars revealed as the seasons followed one upon another. They judged the earth in accordance with the heavens. From the soul point of view, daytime brought them darkness. Light came into this darkness when they could interpret what the day brought in terms of what the starry heavens of the night showed them.

What people in those times saw might be expressed thus: The face of the earth is dark when the sun obscures my vision with dazzling brightness; but light falls on the field of my daily work when my soul shines upon it through starry wisdom.

Writing down a sentence like this gives us a sense for what the realm of feeling in this third post-Atlantean period was like. From this in turn we sense how those who still stood in the after-echoes of such a realm of feeling could say to the Greeks, to those who belonged to the fourth post-Atlantean cultural period: Your view of the world, indeed your whole life, is childlike, for you have knowledge only of the earth. Your ancestors in ancient times knew how to illumine the earth with the light of the heavens, but you live in the darkness of earth.

The ancient Greeks experienced this darkness of earth as something light. Their inclination was gradually to overcome and transform the older cosmosophy. So, as everything that looked down from the broad heavens became paler still, they transformed the older cosmosophy into a geosophy. Cosmosophy was nothing more than a tradition for them, something they could learn about when they looked back to those who had passed it down to them from earlier times.

Pythagoras, for instance, stood at the threshold of the fourth post-Atlantean period when he journeyed to the Egyptians, to the Chaldean and even further into Asia in order to gather whatever those who lived there could give him of the wisdom of their forefathers in the Mysteries, whatever they could give him of what had been their cosmosophy, their philosophy and their religion. And what was still comprehensible for him was then just that: cosmosophy, philosophy, religion.

However, there is something we today take far too little into consideration: This geosophy of the ancient Greeks was a knowledge, a wisdom which, in relation to the earthly world, gave human beings a feeling of being truly connected with the earth, and this connection with the earth was something which had a quality of soul. The connection with the earth of a cultured Greek had a quality of soul. It was characteristic for the Greeks to populate springs with nymphs, to populate Olympus with gods. All this points, not to a geology, which envelops the earth in nothing but concepts, but to a geosophy in which spiritual beings are livingly recognized and knowingly experienced. This is something which mankind today knows only in the abstract. Yet right into the fourth century AD it was still something that was filled with life.

Right into the fourth century AD a geosophy of this kind still existed. And something of this geosophy, too, came to be preserved in tradition. For instance we can only understand what we find in the work of Scotus Erigena,³ who brought over from the island of Ireland what he later expressed in his De divisione naturae, if we take it as a tradition arising out of a geosophical view. For in the fifth post-Atlantean period, which was in preparation then and which began in the fifteenth century, geosophy, too, paled. There then began the era in which human beings lost their inner connection with, and experience of, the universe. Geosophy is transformed, we might say, into geology. This is meant in the widest possible sense and comprises not only what today's academic philosophy means by the term. Cosmosophy was transformed into cosmology. Philosophy was retained but given an abstract nature—which in reality ought to be called philology, had this term not already been taken to denote something even more atrocious than anything one might like to include in philosophy.

There remains religion, which is now totally removed from any real knowledge and basically assumed by people to be nothing more than tradition. People of a nature capable of being creatively religious are no longer a feature of civilized life in general in this fifth post Atlantean period. Look at those who have come and gone. None have been creatively religious in the true sense of the word. And this is only right and proper. In the preceding epochs, in the first, second third and fourth post-Atlantean periods, there were always those who were creatively religious, personalities who were creative in the realm of religion, for it was always possible to bring down something from the cosmos, or at least to bring something up out of the realm of the earth. So in the Greek Mysteries—those called the Chthonian Mysteries in contrast to the heavenly Mysteries—which brought up their inspiration out of the depths of the earth in various ways—in these Mysteries geosophy was chiefly brought into being.

By entering into the fifth post-Atlantean period and standing full within it, human beings were thrown back upon themselves. The now made manifest what came out of themselves, ‘-logy ‘, the lore the knowledge out of themselves. Thus knowledge of the universe becomes a world of abstractions, of logical concepts, of abstract ideas. Human beings have lived in this world of abstract ideas since the fifteenth century. And with this world of abstract ideas, which they summarize in the laws of nature, they now seek to grasp out of themselves what was revealed to human beings of earlier times. It is quite justified that this age no longer brings forth any religiously creative natures, for the Mystery of Golgotha falls in the fourth post-Atlantean period, and this Mystery of Golgotha is the final synthesis of religious life. It leads to a religion that ought to be the conclusion of earthly religious streams and strivings. With regard to religion, all subsequent ages can really only point back to this Mystery of Golgotha.

So the statement, that since the beginning of the fifth post-Atlantean period it is no longer possible for religiously productive individuals to appear, is not a criticism or a reprimand aimed at historical development. It is a statement of something positive because it can be justified by the occurrence of the Mystery of Golgotha.

In this way we conjure up before our eyes the course of human evolution with regard to spiritual streams and spiritual endeavours. In this way we can see how it has come about that we stand today in the midst of something that is, basically, no longer connected with the world about us but has come out of the human being, something in which the human being is productive and must become ever more productive. By further developing all these abstract things human beings will ascend once more through Imaginations to a kind of geosophy and cosmosophy. Through Inspiration they will deepen cosmosophy and ascend to a true philosophy, and through Intuition they will deepen philosophy until they can move towards a truly religious view of the world which will once more be able to unite with knowledge.

It is necessary to say that today we are only in the very first, most elementary beginnings of this progress. Since the final third of the nineteenth century there has shone into the earthly world from the spiritual world something which we can take to be a giving-back of spiritual revelations. But even with this we stand at the very beginning, a beginning which gives us a picture with which to characterize the attitude brought by external, abstract culture towards the first concrete statements that come from the spiritual world. When the representatives of current recognized knowledge hear what we have to say about the spiritual world, the understanding they bring to bear on what we say is of a kind that it can only be called a non-understanding. For it can be compared with the following: Suppose I were to write a sentence on this piece of paper, and suppose someone were to try to understand what I had written down by analysing the ink in which it is written. When our contemporaries write about Anthroposophy it is like somebody analysing the ink of a letter he has received. Again and again we have this impression. It is a picture very close to us, considering that we took our departure from a description of how, for human beings, in early post-Atlantean times even the starry constellations and starry movements were no more than a written expression for what they experienced as the spiritual population of the universe.

Such things are said today to a certain number of people in order to give them the feeling that Anthroposophy is not drawn from some sort of fantastic underworld but from real sources of knowledge, and that it is therefore capable of understanding the human beings of the earth to the very roots of their nature. Anthroposophy is capable of throwing light on today's differentiation of human beings into those of the West, of the middle realm and of the East, in the way mentioned yesterday. It is also capable of throwing light on differentiations which have existed in human evolution during the course of time. Only by connecting everything we can know about the differentiations according to regions of the earth with what we can know about how all this has come about can we gain an understanding of what kind of human beings inhabit our globe today.

Traditions of bygone ages have always been preserved, in some regions more, in others less. And according to those traditions the peoples of this globe are distinguished from one another. Looking eastwards we find that in later ages something was written down which during the first post-Atlantean period had existed unwritten, something which shines towards us out of the Vedas and their philosophy, something which touches us with its intimacy in the genuine philosophy of yoga. Letting all this work on us in our present-day consciousness, we begin to sense: If we immerse ourselves ever more deeply in these things, then we feel that even in the written works something lives of what existed in primeval times. But we have to add: Because the eastern world still echoes of its primeval times it is unsuited to receiving new impulses.

The western world has fewer traditions. At most, certain traditions stemming from the third post-Atlantean period, the age of cosmosophy, are contained in the writings of some secret orders. But they are traditions which are, no longer understood and are only brought before human beings in the form of incomprehensible symbols. But at the same time there is in the west an elemental strength capable of unfolding new impulses for development.

We might say that originally the primeval impulses existed. They developed by becoming ever weaker and weaker until, by about the fourth post-Atlantean period, they so to speak lost themselves in themselves, in what became Greek culture as such. Out of that, pointing towards the new, developed the abstract, prosaic sober culture of the Romans. (The lecturer draws on the blackboard). But this in turn must take spirituality into itself; it must, by becoming ever stronger and stronger, be filled with inner spirituality. Here, then, we have the symbol of the spiralling movement of humanity's impulses throughout the ages.

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This symbol has always stood for important matters in the universe. If we have to speak of an atomistic world, we should not imagine it in the abstract way common today. We should imagine it in the image of this spiral, and this has often indeed been done. But on the greatest scale, too, we have to see this spiralling movement. Today I consider that we have arrived at it in a perfectly elementary manner by way of a concrete consideration of the course of human spiritual evolution.

• 1 . Rudolf Steiner, Occult Science—An Outline. For the post-Atlantean cultural periods see the chapter ‘Man and the Evolution of the World’.
• 2 . See also Rudolf Steiner, Philosophy, Cosmology and Religion, Anthroposophic Press, New York 1984, and Rudolf Steiner's own reports of these lectures in Cosmology, Religion and Philosophy, Anthroposophic Press, New York 1984.
• 3 . Johannes Scotus Erigena c.810-877. Irish philosopher and theologian, one of the most notable thinkers of the Carolingian Middle Ages. His principal work De divisione naturae was burnt by Pope Honorius in Paris in 1225.