The Rudolf Steiner Archive

A day of remembrance such as we have today¹ means much to those who belong to the theosophical movement, who feel that they belong to a spiritual movement. It means something entirely different from a day of remembrance for others, for those departed human beings who were firmly anchored in our materialistic culture. Such a day for us is also a day of gathering together; for what would the teachings of Theosophy be if they did not enter into every fiber of our hearts and there enrich our innermost life of feeling? If a soul has been separated from its physical body, that means only that a person's inner being has entered into a different relationship to us. It is just such a relationship to the founder of the theosophical movement that we would like to especially enliven on this day. We want to be filled with a feeling for our connectedness with the founder of our movement. We want to become fully conscious that thoughts and feelings are invisible powers in our soul, that they are facts. Feelings are living forces. If we today unite all our thoughts with what is included in the name “Helena Petrovna Blavatsky,” if we are united with the spirit who left her earthly sheaths behind on May 8, 1891, then our feelings and thoughts are real forces and create a real, spiritual bridge to another form of existence. Another world finds access to our souls across this bridge. For human beings who see, such thoughts and feelings are really living rays, rays of spiritual light that shoot forth from a human being, and are then united in a point that meets with the spiritual being. Such a festive moment is a reality. When our soul, dwelling in our body, wants to work on the physical plane, then it must form a body for itself: it must build and form matter and forces in such a way that it can express itself through them. If the matter and forces did not fit together then this soul could no longer live its life on the physical plane. Just as it is here on the physical plane, so it is also on the higher planes for spiritual beings. If we want to understand correctly Helena Petrovna Blavatsky then we must realize that all of her efforts are bound up with the proper progress of the theosophical movement. And so it has been since her soul freed itself from her physical body. Even now she is working as a living being within the Theosophical Society. If she is to be able to work then matter and forces must be at her disposal. From where could they be better taken than from the souls of those who understand her being within the theosophical movement. As our souls take hold of matter and forces on the physical plane, so also does such a being take hold of the matter and forces in human souls in order to work through them. If those people who are members of the theosophical movement were not willing to place themselves at the disposal of this being, then she could not find expression on the physical plane. We ourselves must create a place in our souls for reverence, love, and devotion, thus creating the forces through which Helena Petrovna Blavatsky can work, just as our soul works trough our bodies of flesh. We must become aware that we are truly creating something when, in this moment, we are loving and receptive. It is true that all the love and devotion that today streams up to the soul of Helena Petrovna Blavatsky are powerful forces that are called upon to connect with her.

We must correctly understand what this personality signifies within our cultural life. The nineteenth century will one day be described as the materialistic century in the history of humankind. The people of the twentieth century cannot really imagine how deeply the nineteenth century was entangled in materialism. Only later when people have again become spiritual will that be possible. Everything, even the religious life, was permeated by materialism. Anyone who can look upon human evolution from higher planes knows that in the forties of the nineteenth century there was an extreme low point in the spiritual life. Science, philosophy, and religion were in the grip of materialism. It was incumbent upon the leaders of humankind gradually to allow a stream of spiritual life to flow into humanity. It is most telling that, within the widest circumference of spiritual life in Occidental culture, no one was found as suitable as Helena Petrovna Blavatsky to guide the stream of spiritual life into the world, the stream that should refresh humankind and begin to pull it out of materialism. In the light of this one fact, the impact of all the attacks against her swirling around in the world today fade away. For, among many other things, the Theosophical Society must teach us the feeling of positivity. We must acquire an attitude that seeks, above all, to see what speaks of greatness in a human being. Then, in comparison to this greatness, all the little faults that incite criticism must fade away. Just as with other great personalities many things that were seen by their contemporaries with critical eyes have disappeared, so too will all these things fall away from her. But the great things she has accomplished will remain.

Let us learn to regard the mistakes of human beings as their own affair and the accomplishments of human beings as something that concerns all of humankind. People's errors belong to their karma; their deeds concern humanity. Let us learn not to be troubled by people's mistakes; they themselves must atone for them. Let us rather be thankful for their accomplishments, for the entire evolution of humanity lives from them.

This year's White Lotus Day, a day of remembrance for souls who have struggled free from the body and lift their experiences in another form up into the heights like a lotus flower, is the first day of this kind that we are not celebrating in community with Henry Steel Olcott, Helena Petrovna Blavatsky's associate. He, too, has left the physical plane, he who stood there as the great organizer, as the form-giving power. [Here follows an indecipherable sentence.] To him we direct our grateful, revering, and love-filled thoughts; these thoughts will flow into the spiritual world and we ourselves will thereby be strengthened. We should continue the celebration on the other days of the year as we send out our thoughts as rays of light, as we apply the strength we have received to the work that we call the theosophical movement. We will only work as they would if we are devoted to the spiritual life in an entirely undogmatic, nonsectarian way. Helena Petrovna Blavatsky did not ask for blind faith. What can be asked of her followers is that they let themselves be stimulated by her spirituality. There is a spring of spiritual power in what Helena Petrovna Blavatsky left to the physical plane, a spring that will be a blessing to us if we let it influence us in a living way. The letters on the page can stimulate us, but the spirit must become alive within. One thing that can be said of the writings of Helena Petrovna Blavatsky is this: Only someone who does not understand them can underestimate them. But someone who finds the key to what is great in these works will come to admire her more and more. That is what is significant about these works—the more one penetrates them the more one admires them. It is not the case that there are no mistakes to be found in them. But those who really take hold of life know, if they strive to evermore penetrate these works, that what is therein expressed could only have come from the great spiritual beings who are now guiding world evolution. This is how we must read Isis Unveiled,² a book containing truths which, although sometimes caricatured like a beautiful face seen in a distorting mirror, are truly great.

A person who would merely like to speak out of a critical spirit might perhaps say: It would have been better not to give any such distortion. But anyone seeing matters in the proper light will say: If someone places their weak spiritual forces at the disposal of spiritual powers who wish to reveal themselves, and knows that these forces will produce only a distorted picture but that there is no one else who could do it any better, then that person, through their devotion, is making a great sacrifice for the world. All renderings of the great truths are distortions. If someone wanted to wait until the whole truth could be manifested, then they would have a long wait. Selfless are those who devote themselves to the spiritual world saying: It doesn't matter if people tear me apart, I must present the truth as I can. This sacrifice is much greater than a moral sacrifice, this noble sacrifice of the intellect—an expression so often misused by a wrong-headed conception of religion—it signifies the yielding up of the intellect for instreaming, spiritual truth. If we are unwilling to offer up our intellect then we cannot serve the truth. When we look toward Helena Petrovna Blavatsky with gratitude, we do so above all because she is a martyr in the sense just described, a martyr among the great martyrs for the truth. This is how we consider her when we gladly and willingly regard her as a model in the Theosophical Society. Therefore, when I speak about regions of the spirit inaccessible to her it will not profane this day.

I will speak about spiritual streams in the world that Helena Petrovna Blavatsky least understood on the physical plane. We serve her best by placing ourselves in the service of that to which she could find no access. She would much prefer to have followers rather than worshipers. Although much of what I say may sound opposed to her, nevertheless we know that we are acting according to her wishes; by taking this liberty we esteem her the most.

Our transition now to the Apocalypse is not sought after, not forced. For if we wish to understand more deeply the world mission of Helena Petrovna Blavatsky, then we must imagine evolution as consisting of two streams. Eighteen forty-one was the low point of humanity's spiritual life. The opponents of spiritual life had, in 1841, the strongest point of attack in the evolution of humankind.³ They did the groundwork necessary to prepare for many of the things described in the Apocalypse as prophetic visions of the future. What is represented by the beast with the horns of the ram and the number 666, the beast with the seven heads and so forth—that is prepared by the powers who, in 1841, found their moment for attacking the evolution of humankind. Those elemental beings who, at that time, found suitable soil, those powers have taken possession of a large part of humanity and, from that position, are exerting their influence. Otherwise, the adversarial powers that find expression in the two beasts would not reside in humanity pulling it down. Against this downward pull there is another movement drawing us upward. What is accomplished today for this upward movement is a preparation for all those who are to be sealed, who enter the stream of spiritual evolution. This stream found an instrument precisely in Helena Petrovna Blavatsky. We do not understand our present age if we do not recognize the deep necessity for this spiritual stream. We stand now in the fifth subrace of the fifth root race and are living toward the sixth and seventh subrace, then the sixth ground-race. What does it mean to say that we are living toward these races?⁴ It means that an understanding of Christ is contained in the sixth epoch—be it in the sixth epoch of the sixth subrace prophetically announced, or the sixth root race—for the human being who wants it.

At that time there will be human beings who are Christ filled, who have been sealed; in the ages of future spirituality the opening up, the breaking of the seals of human souls will take place. That the five wise virgins have oil burning in their lamps, that the bridegroom finds illuminated souls, signifies that a portion of humanity will have revealed to it the mystery that is still today closed to humankind. The book with the seven seals will be deciphered for a portion of humankind. The writer of the Apocalypse, John, wants through signs to point to this time, wants to proclaim prophetically this age. In one sentence we read: “And a great sign appeared in heaven ...” (Rev. 12:1) That means we are dealing in the Apocalypse with signs representing the great phases of the evolution of humanity. We must then decipher these signs. We remember that our present fifth root race was preceded by the Atlantean race, which was destroyed by a flood. What will destroy the fifth race? The fifth race has a special task: the development of egotism. This egotism will, at the same time, create what causes the downfall of the fifth root race. A small part of humankind will live toward the sixth main race; a larger part will not yet have found the light within. Because egotism is the fundamental power in the soul, the war of all against all will rage within this larger part of humanity. As the Lemurian race found its end through the power of fire, the Atlantean through water, so will the fifth race find its destruction in conflict between selfish, egoistic powers in the war of all against all. This line of evolution will descend deeper and deeper; when it arrives at the bottom everyone will rage against everyone else. A small part of humankind will escape this, just as a small part escaped during the destruction of the Atlantean race. It is up to every individual to find a connection to the spiritual life in order to be one of those to go over into the sixth root race. Mighty revolutions stand before humankind; they are described in the Apocalypse.

First, seven letters to seven communities are placed before us. If human beings are to find the path to that great point in time, they must have something to hang on to, something that enables them to ennoble the seven sheaths of their human constitution, so that they are prepared when the time comes. There are places on the earth where, through religious exercises, the main emphasis is on the development of the physical body. In other places the emphasis is on the development of the etheric body. In other locations the emphasis is on the development of the astral body, or the I. There will also be more and more places where special attention will be given to the development of manas, or budhi, or atma.⁵ We would not believe in reincarnation in the proper sense unless we would say: If a person has once been born in a location where the primary emphasis is on the physical body, then, another time, he or she would be born in a place where more attention was paid to the other bodies, and so forth.

Seven letters are directed to seven separate geographical regions where particular emphasis is placed on one of the seven parts of the human being. The first letter is directed to the Ephesians. They put great stock in the development of the physical body. The Phrygians in Smyrna emphasized the etheric body; in Pergamon people worked especially on the astral body.

We want to consider why seven geographical regions signify special kinds of development for humankind in relation to the seven members of the human being. Let us assume that someone lives in a region where the physical body is especially developed; if that person then neglects the physical body, it then becomes a caricature of what it might have become. If what is supposed to be brought to a certain perfection is not developed, then something arises inwardly that makes such a person receptive to the evil manifestations in the evolution of humankind.

The first letter is directed to the community in Ephesus, the place consecrated to Diana.⁶ It emphasizes the beautiful formation of the human body. Where does the development of the physical body lead? We can become increasingly clear about this if we realize that the physical body must be evermore purified, and must become more and more an expression of the etheric body. The etheric body must itself become an expression of the astral body, which in turn should become an expression of the I.

Numbers played a large role in the ancient Pythagorean schools. Let us remember that in the world of devachan, everything is ordered according to measure and number. Of course, this is the case with everything. What would it mean to seek the laws of nature, if they did not already exist? We weigh and measure the bodies of the world as we do substances on a smaller scale. We must put this fact together with another. We can think of this space as filled with the “sound forms” of a sublime musical composition, for example, the sounds of the “Good Friday Spell” from Wagner's opera Parzifal. That is the higher, soul form for what a physicist would express in numbers for the frequency of the sound vibrations. The spirit of these vibrations of the music flows through our souls. If we think of the numbers being heard by the ear of the spirit, then we have the music of the spheres. If a physicist would record in numbers the vibrations in the air he or she would record the magic of “Good Friday” just as little as a mathematician describes Pythagorian ideas in measure and number. The numbers express only the harmonies. When Pythagoreans wanted to express the four members of the human being, they expressed the harmony in the ratio: 1:3:7:12. That signifies the sound wherein the four numbers harmonize in the same way as do the four parts of the human being. The three sounds: I, the sound of the sun; II,—the sound of the moon; III, the sound of the earth—resound into the astral body.

• Physical body : 12 Ephesus
• Etheric body : 7 Smyrna
• Astral body : 3 Pergamon
• I : 1
• Spirit self
• Life spirit
• Spiritualized human being

What comes forth from the earth, sun, and moon sound together in our astral body. But what comes forth from the planets sounds in our etheric body. There is a sevenfold influence from the planets on the etheric body, as there is from the seven musical intervals: the unison interval, major second, major third, perfect fourth, perfect fifth, major sixth, major seventh—Saturn, Sun, Moon, Mars, Mercury, Jupiter, Venus. These seven planets resound into our etheric body. There are twelve influences from the signs of the zodiac that resound into our physical body. The seer experiences twelve fundamental tones on the devachanic plane. They influence our physical body. Everything in the I, astral body, etheric body, and in the physical body resounds in tones. One tone resounds in the I, three tones in the astral body, seven tones in the etheric body and twelve tones in the physical body. Altogether this results in harmony or disharmony.

There is an expression in occultism: the twelve goes into the seven, which means that the physical body is constantly becoming more like the etheric body. If the physical body sounds right then we can hear the seven tones of the stars through the twelve tones. “Become such that the twelve becomes the seven, that the seven stars appear” is said to the Ephesians, because with them the physical body is especially developed. They should turn to look at the seven stars. We know that the development of Christianity means a transition from the old forms of community based on blood ties to spiritual love, that the spiritual will take over from the flesh. Those who tell us that we should endeavor, above all, to insure that the sensual, the elemental gets its due—those people were called the Nicolaitans: They wanted to remain rooted in the material forces of the blood; hence, the warning concerning the Nicolaitans.⁷ They are the ones who will bring about the downfall.

Opposing them are those who want to overcome material evolution, who want spiritual life. The letter closes with the symbol of the tree of life: “He who has an ear, let him hear what the Spirit says to the churches. To him who conquers I will give some of the hidden manna ...” (Rev. 2:17)

The second letter is directed to the community that is supposed to be most concerned with the cultivation of the etheric body. The etheric body must gradually be developed into life spirit. The human being now goes through birth and death, but later this etheric body will become life spirit. Then it will have overcome death. In the Sermon on the Mount we read: “Blessed are those who pray for spirit, for they find through themselves the Kingdom of Heaven” (compare: Matt. 5:3) Those who pray for spirit are blessed; that means that soul permeates their life. Just as the physical body is developed by the Ephesians, so, too, in the second community, is the etheric body developed into a body of soul. When they strive for this blessing they are called “beggars for spirit”; they pray for a blessing through the enlivening of the etheric body. This is indicated by the words: “Be faithful unto death and I will give you the crown of life.” With these words the development of the etheric body is clearly expressed.

The Apocalypse is one of the greatest spiritual documents. There are hardly any great spiritual truths whose significance is not to be found there. The study of the Apocalypse is not without its connections to theosophical evolution.

By understanding such a work we allow ourselves to be stimulated by the spirit who spoke through Helena Petrovna Blavatsky. What the Theosophical Society seeks to achieve must strike us like a trumpet proclamation sent to humankind. The more we understand the Apocalypse the more we understand the task of our movement.

• 1. Day of remembrance of Helena Petrovna Blavatsky (born 1831) who died on May 8, 1891. In 1875 with Henry Steel Olcott (1832 – 1907) she founded the Theosophical Society.
• 2. Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology, 2 vols. (New York: J.W. Bouton, 1877).
• 3. Compare Rudolf Steiner's lecture of October 14, 1917 in The Fall of the Spirits of Darkness (GA 177) (Forthcoming from Rudolf Steiner Press).
• 4. Steiner uses the old theosophical term “root race” to designate the seven epochs of earth evolution: the Polarian, the Hyperborean, the Lemurian, the Atlantean, Post-Atlantean and the last two, the sixth and seventh epochs. Each of these epochs consists of seven “subraces” It should be noted that Steiner used the word “race” only in the early, the theosophical, period of his work. Furthermore, his use of the word has little in common with the word's use today. On June 20, 1908 he said, “... we speak of ages of civilization, in contradistinction to races. All that is connected with this idea of race is still the remains of the epoch preceding our own, namely, the Atlantean. We are now living in the age of cultural epochs. Atlantis was the age in which seven great races developed one after another. Of course, the fruits of this race development extend into our epoch, and for this reason races are still spoken of today, but they are really mixtures and are quite unlike those distinct races of the Atlantean epoch. Today the idea of civilization has already superseded the idea of race” (The Apocalypse of St. John, London: The Anthroposophical Publishing Co., 1958, 61).
• 5. Characterized by Rudolf Steiner in his book Theosophy. as Spirit-self, Life-spirit, and Spirit-Man.
• 6. Ancient Roman goddess of the forest, protector of wilderness and women. She was identified with the Greek goddess Artemis.
• 7. The Nicolaitans mentioned in chapter 2 of the Book of Revelation are pagan Christians from Pergamon. They disregarded the Old Testament proscriptions concerning the consumption of food sacrificed to idols and certain marital unions characterized as sexually immoral.

In the course of the evolution of mankind, the different world-religions have placed mighty pictures before humanity. If these pictures are to be fully understood a certain esoteric knowledge is required. In the course of years, such a knowledge, based on Anthroposophy, has been applied to the interpretation of all the four Gospels, in order that their deeper content and meaning may be brought to light.* This content is for the most part in the form of pictures, because pictures refuse to communicate themselves in the narrow, rationalistic way that is possible with concepts and ideas. People think that once a concept has been grasped they have got to the root of everything to which it is relevant. No such opinion is possible in the case of a picture, an imagination. A picture or an imagination works in a living way, like a living being itself. We may have come to know one aspect or another of a living person, but ever and again he will present new aspects to us. We shall not be satisfied, therefore, with definitions purporting to be comprehensive, but we shall endeavour to look for characteristics which contribute to the picture from different angles, giving us increasing knowledge of the person in question.¹

To-day I want to bring two familiar pictures before you, and to describe certain aspects of them.

The first picture is that of the disciples of Christ Jesus on the day of the Ascension. Gazing upwards, they see Christ vanishing in the clouds. The usual conception of this scene is that Christ went up into heaven and so departed from the earth, and that the disciples were then left, as it were, to their own resources. Likewise all earthly humanity, for whose sake Christ fulfilled the Mystery of Golgotha, was by the Ascension left to its own resources.

The thought may occur to you that in a certain respect this belies the reality of the Mystery of Golgotha. We ourselves know that through His deed on Golgotha Christ resolved to unite His own Being with the earth, that is to say, from the Mystery of Golgotha onwards to remain forever connected with earth-evolution. The mighty picture of the Ascension might thus seem to be at variance with what esoteric vision of the Mystery of Golgotha reveals concerning Christ's union with the earth and with mankind.

We will try to-day to overcome this seeming contradiction in the light of actual spiritual facts.

The second picture is that of the scene ten days after the Ascension, when tongues of fire descend upon the heads of the assembled disciples and they are moved “to speak with other tongues.” What this actually means is that henceforward the disciples were able to impart the secrets of the Deed on Golgotha to the heart of every human being, irrespective of religion or creed.

Keeping these two pictures before our minds, we shall try to give some indication of their meaning. Anything more than this is not possible.

We know from our study of Anthroposophy, that the evolution of mankind did not begin on the Earth, but that Earth-evolution proper was preceded by a “Moon” evolution, this by a “Sun” evolution, and this again by a “Saturn” evolution, as described in my book An Outline of Occult Science. During the period of the “Saturn” evolution, man developed in his descent from the Spiritual as far as the rudimentary basis of the physical body. In that epoch, however, the physical body was a body of warmth only; that is to say, warmth of varying degrees, forces of warmth, gathered together around the being of soul-and-spirit.

During the “Sun” evolution man acquired an aeriform body, during the “Moon” evolution a kind of fluid, watery body, and a solid, earthy body, in the real sense, only during “Earth” evolution proper.

Let us think, now, particularly of the Earth-evolution. It fulfils its course in seven successive epochs, of which the first three are recapitulations: the first, a recapitulation of the “Saturn” period, the second of the “Sun” period, the third (the Lemurian epoch) of the “Moon” period. Earth-evolution proper really begins with the fourth epoch, that of Atlantis. We are living now in the fifth epoch, which will be followed by the sixth and the seventh.

The mid-point of Earth-evolution falls in the middle of the Atlantean epoch, and so in our present age the Earth has already passed the mid-point of its development. From this you will realise that the Earth is already involved in a declining phase of evolution, and in our time this must always be taken into account. As I have often said, it conforms entirely with the findings even of modern materialistic geology.

In his book The Face of the Earth, Eduard Suess has stated that the soil beneath our feet to-day belongs to an earth that is already dying. During the Atlantean epoch the earth was, so to say, in the middle period of life; it teemed with inner life; it had upon it no such formations as the rocks and stones, which are gradually crumbling away. The mineral element was active in the earthly realm in the way in which it is active to-day in an animal organism, in a state of solution out of which deposits will not form unless the organism is diseased. If the animal organism is healthy it is only the bones that can be said to take their form as deposits. In the bones, however, there is still inner life. The bones are not in the condition of death, they are not, like our mountains and rocks, in process of crumbling into dust. The crumbling of the rocks is evidence that the earth is already involved in a death-process.

As already said, this is now known even to ordinary materialistic geology. Anthroposophy must add to this knowledge the fact that the earth has been involved in this process of decline ever since the middle of the Atlantean epoch. Moreover, in the earth must be included everything that belongs to it: the plants, the animals, and, above all, physical man. Physical man is part and parcel of the earth. In that the earth is involved in a process of decline, so too is the human physical body. Expressed differently, in more esoteric terms, this signifies that by the middle of the Atlantean epoch, everything that was first laid down in a germinal condition in the warmth-body of the “Saturn” evolution had reached completion. The human physical body actually reached completion by the middle of the Atlantean epoch, and since then the path of its evolution has been one of decline.

Evolution does not, of course, proceed with complete uniformity. One race or people enters a phase of evolution earlier or later than another, but, speaking generally, at the time when the Mystery of Golgotha was at hand, the evolution of the physical constitution of man had reached a stage when humanity all over the globe was facing the prospect of finding further incarnation impossible on the earth; in other words, of being unable henceforward to accompany the earth in its declining evolution.

In the Schools of Initiation it was known, and can of course also be known to-day, that at about the time of the Mystery of Golgotha the human physical body had reached a degree of decline where the men who were then in incarnation or who were to be incarnated in the near future, that is, up to about the fourth century A.D., were faced with the danger of leaving an earth that was growing more and more desolate and barren, and of finding no possibility in the future of descending from the world of spirit-and-soul and building a physical body out of materials provided by the physical earth. This danger existed, and the inevitable consequence would have been the failure of man to fulfil his allotted earthly mission. The Ahrimanic and Luciferic powers working in combination had succeeded to the extent that at the time of the Mystery of Golgotha, earthly mankind was face to face with the possibility of dying out.

Mankind was rescued from this fate through that which was achieved by the Mystery of Golgotha, whereby the human physical body itself was imbued again with the necessary forces of life and freshness. Men were thereby enabled to continue their further evolution on earth, inasmuch as they could now come down from worlds of spirit-and-soul and find it possible to live in physical bodies. Such was the actual effect of the Mystery of Golgotha.

I have often spoken of this, as for example in the lecture-course given in Carlsruhe under the title From Jesus to Christ.² The greatest hostility was aroused by these lectures because, out of a sense of esoteric duty, certain truths were presented which many people wish to keep concealed. Indeed it can be said that from a certain quarter the hostility to Anthroposophy started from these very lectures.

What I have described, however, is one aspect of the actual effect of the Mystery of Golgotha. This same fact can, of course, be expressed in many different ways. It was expressed differently in that lecture-course, but what I am now describing is the same fact, merely seen from another side. Through the Mystery of Golgotha, the forces promoting the growth and thriving of man's physical body were quickened anew, with the following result.—It was now made possible for man to receive, during his life of sleep, an impulse he would not otherwise have received. The whole evolution of man on earth takes its course, as we know, in the alternation of waking life and sleep-life. In sleep, the physical body and ether-body remain behind; from the time of falling asleep until that of waking, the ego and the astral body make themselves independent of them. During this state of independence in sleep the influence of the Christ-Force takes effect in the ego and the astral body in those men who through the requisite mood and content of their soul-life have made fitting preparation for this condition of sleep. Penetration of these higher bodies by the Christ-Force, therefore, takes place mainly during the state of sleep.

To turn now to the biblical event of the Ascension, we must realise that at that time the disciples had become clairvoyant to a degree at which they were able to behold what is, in truth, a deep secret of earthly evolution. These secrets remain unnoticed by man's everyday consciousness, which is incapable of knowing whether at one point or another in the evolution of humanity something of supreme importance is taking place. There are many such happenings, but the everyday consciousness is unaware of them. The picture of the Ascension actually signifies that at this moment Christ's disciples were able to witness spiritually an event of untold significance, enacted “behind the scenes” as it were of earthly evolution.

What they witnessed revealed to them, as in a picture, the prospect of what would have come about for men had the Mystery of Golgotha not taken place. They beheld as a concrete spiritual happening what would have then befallen, namely, that the physical bodies of men would have so deteriorated that the whole future of humanity would have been endangered. For the consequence of this physical deterioration would have been that the human etheric body would have obeyed the forces of attraction which properly belong to it. The etheric body is being drawn all the time towards the sun, not towards the earth. Our constitution as human beings is such that our physical body has earthly heaviness, gravity, but our etheric body, sun-levity. Had the human physical body become what it must have become if the Mystery of Golgotha had not taken place, the etheric bodies of men would have followed their own urge towards the sun and have left the physical body. The existence of mankind on earth would inevitably have come to an end.

Until the Mystery of Golgotha, Christ's dwelling-place was the sun. Therefore in that the etheric body of man strives towards the sun, it is striving towards the Christ. Now picture to yourselves the scene on the day of the Ascension. In spiritual vision the disciples see Christ Himself rising heavenwards. A vision is conjured before them of how the power, the impulse of Christ unites itself with the etheric nature of man, in its upward striving; of how at the time of the Mystery of Golgotha man was facing the danger of his etheric body being drawn out into the sun like a cloud, but how, in its sunward streaming, it was held together by Christ. This picture must be understood, for in truth it is a warning. Christ is akin to those forces in man which naturally strive towards the sun and away from the earth, and will always do so. But Christ remains in union with the earth. Thus the Christ Impulse holds man securely on the earth.

In this picture of the Ascension, something more is manifest to the disciples. Suppose that the Mystery of Golgotha had not taken place and that numbers of men had become clairvoyant to the degree to which the disciples became clairvoyant at this moment. These men would have seen the etheric bodies of certain human beings departing from the earth in the direction of the sun, and they would have come to this conclusion: ‘This is the path man's etheric body is taking. The etheric-earthly element in man is being drawn away into the sun.’ But now, by carrying to its fulfilment the Mystery of Golgotha, Christ has rescued for the earth this sunward-striving etheric body. And thereby is manifest the fact that Christ remains united with mankind on the earth. Thus something else became apparent here, namely that through the Mystery of Golgotha Christ brought to pass within earth-evolution a cosmic event. Christ came down from the heights of spirit, linked Himself with humanity in the man Jesus of Nazareth, fulfilled the Mystery of Golgotha, united His evolution with that of the earth. It was a cosmic Deed accomplished for the whole of humanity.

Mark these words: The Deed on Golgotha was fulfilled for all mankind. The eye of clairvoyance can never fail to perceive how, since that Deed, the etheric forces in man, with their urge to escape from the earth, are united with Christ in order that He may keep them in the earth-evolution. This applies to the whole of mankind.

This leads us to another consideration. Suppose that only a handful of human beings had been able to acquire knowledge of these facts that relate to the Mystery of Golgotha, and that a large section of mankind—as is actually the case—had not recognised its significance. If this had come about, the earth would be peopled by a few true believers in Christ and by a large number who do not acknowledge the essential content and meaning of the Mystery of Golgotha. What, then, is to be said of the latter? How are these human beings who do not acknowledge the Mystery of Golgotha related to it?—or, better put, how is the Deed of Christ on Golgotha related to these human beings?

The Deed of Christ on Golgotha is an objective fact; its cosmic significance does not depend upon what men believe about it. An objective fact has, in itself, reality of being. If an oven is hot, it does not become cold because a number of people believe that it is cold.—The Mystery of Golgotha rescues mankind from the decay of the physical body, no matter what men believe or do not believe about it. The Mystery of Golgotha was enacted for the sake of all men, including those who do not believe in it.—That is the cardinal fact to be remembered.

We realise, then, that the Deed on Golgotha was enacted in order that by this means mankind on earth might be quickened to the degree necessary for its rejuvenation. That has come to pass. It has been made possible for men to find on the earth bodies in which they can and will for long ages of future time—be able to incarnate. It is, however, fundamentally as beings of spirit-and-soul that men will pass through existence in these now rejuvenated earthly bodies, and it is as beings of spirit-and-soul that they will be able to appear on the earth again and again.

Now the Christ Impulse, which must have significance for the spiritual nature of man as well as for his bodily nature, can impress itself upon a man's waking state, but it can make no impression on his sleeping state unless this Impulse has been received into his soul. The Mystery of Golgotha, therefore, would have produced its effect in the waking life of men who had no knowledge of it; but it would not, in such circumstances, have affected them in their life of sleep. The inevitable result would have been that while men would have gained the possibility of incarnating time and again on the earth, nevertheless, if they had acquired no knowledge of the Mystery of Golgotha, the condition of their sleep would have been such that the connection of their spirit-and-soul nature with Christ must have been lost.

Here you see the difference in the relation to the Mystery of Golgotha of those men who have, so to speak, no desire to know anything about it. Christ performed His Deed for their bodies, in order that earthly life should be made possible for them, just as He performed it for utterly unbelieving non-Christian peoples. But to take effect in man's spirit-and-soul nature, the Christ Impulse must also be able to penetrate into the human soul during the state of sleep. And this is only possible if a man consciously acknowledges the import of the Mystery of Golgotha. The spiritual effect of the Mystery of Golgotha, therefore, can proceed only from a true recognition of its content.

Thus there are two things that mankind must realise: on the one hand that Christ holds back the ether-body in its perpetual urge towards the sun; and on the other, that man's spirit-and-soul nature, his ego and astral body, can receive the Christ Impulse only in the time between falling asleep and waking—and this is only possible when knowledge of this Impulse has been acquired in waking life.

To sum up: the urge of the etheric bodies of men to draw towards the sun is perceived by the disciples in clairvoyant vision. But they also perceive how Christ unites Himself with this urge, restrains it, holds it fast. The mighty scene of the Ascension is that of the rescue of the physical-etheric nature of man by Christ.

The disciples withdraw in deep contemplation. For in their awakened souls is the knowledge that through the Mystery of Golgotha complete provision was made for the physical-etheric nature of mankind as a whole. But what happens, they wonder, to the being of spirit-and-soul? Whence does man acquire the power to receive the Christ Impulse into his nature of spirit-and-soul, into his ego and astral body? The answer is found in the Whitsun festival.

Through the Mystery of Golgotha the Christ Impulse has taken effect on the earth as a reality which is within the comprehension of spiritual cognition alone. No materialistic knowledge, no materialistic science can understand the Mystery of Golgotha. Hence the soul must acquire the power of spiritual cognition, of spiritual perception, of spiritual feeling, in order to be able to understand how, on Golgotha, the Christ Impulse was united with the impulses of the earth.

Christ Jesus fulfilled His Deed on Golgotha to the end that this union might take effect, fulfilled it in such a way that ten days after the event of the Ascension He sent man the possibility of imbuing also his inner nature of spirit-and-soul, his ego and astral body, with the Christ Impulse. The permeation of the human spirit-and-soul with the power to understand the Mystery of Golgotha is the sending of the Holy Spirit. This is the picture of the Whitsun festival, the festival of Pentecost. Christ fulfilled His Deed for all mankind. But to each human individual, in order that he may be able to understand this Deed, Christ sent the Spirit, in order that the individual being of spirit-and-soul may have access to the effects of the Deed that was accomplished for all men in common. Through the Spirit man must learn to experience the Christ Mystery inwardly, in spirit and in soul.

Thus these two pictures stand side by side in the history of the evolution of humanity. That of the Ascension tells us: The Deed on Golgotha was fulfilled for the physical body and the etheric body in the universal human sense. That of Whitsun tells us: The single human being must make this Deed bear fruit in himself by receiving the Holy Spirit. Thereby the Christ Impulse becomes individual in each human being.

And now something else can be added to the picture of the Ascension. Spiritual visions such as came to the disciples on the day of the Ascension always have a bearing upon what man actually experiences in one or another state of consciousness. After death, as you know, the etheric body leaves the human being. He lays aside the physical body at death, retains the etheric body for a few days, and then the etheric body dissolves, is actually united with the sun. This dissolution after death betokens union with the sun-nature streaming through the space in which the earth, too is included. Since the Mystery of Golgotha, man beholds, together with this departing etheric body, the Christ Who has rescued it for earthly existence through the ages of time to come. So that since the Mystery of Golgotha there stands before the soul of every human being who passes through death the Ascension picture which the disciples were able to behold that day in a particular condition of their soul-life.

But for one who makes the Whitsun Mystery, too, part of his being, who allows the Holy Spirit to draw near to him—for such a one this picture after death becomes the source of the greatest consolation he can possibly experience: for now he beholds the Mystery of Golgotha in all its truth and reality. This picture of the Ascension tells him: You can with confidence entrust all your following incarnations to earth-evolution, for through the Mystery of Golgotha Christ has become the Saviour of earth-evolution.—For one who does not penetrate with his ego and astral body—that is to say, does not penetrate with knowledge and with feeling—to the essence of the Mystery of Golgotha, for him this picture is a reproach until such time as he too learns to understand it. After death, the picture is as it were an admonition: Endeavour to acquire for the next earthly life such forces as will enable you to understand the Mystery of Golgotha!—That this picture of the Ascension should, to begin with, be an admonition, is only natural; for in subsequent earthly lives men can endeavour to apply the forces they have been admonished to acquire, and gain understanding of the Mystery of Golgotha.

You can now perceive the difference between those who with their inmost forces of faith, knowledge and feeling put their trust in the Mystery of Golgotha, and those who do not. The Mystery of Golgotha was fulfilled for mankind as a whole, in respect of the physical body and etheric body only. The sending of the Holy Spirit, the Whitsun mystery, signifies that the soul and spirit of man can partake of the fruits of the Deed on Golgotha only if he finds wings to bear him to actual understanding of the essence and meaning of that Deed.

But because this essence and meaning can be fully grasped by spiritual knowledge alone, not by material knowledge, it follows that the truth of the Whitsun festival can be grasped only when men realise that the sending of the Holy Spirit is the challenge to humanity more and more to achieve Spirit-knowledge, through which alone the Mystery of Golgotha can be understood.

That it must be understood—this is the challenge of the Whitsun Mystery. That it came to pass for all mankind—this is the revelation given in the Ascension.

And so it can truly be said that Anthroposophy enables us to understand the relation of the Whitsun Mystery to the Ascension revelation. We can feel Anthroposophy to be like a herald bringing illumination to these festivals of Spring, and to its many facets we have added yet another, essentially belonging to it.

This should convey to you the mood-of-soul in which the true feeling for the festivals of the Ascension and of Whitsun can arise. The pictures which such festivals bring before the soul are like living beings: we can approach nearer and nearer to their reality, learn to know them more and more intimately. When once again the year is filled with spiritual understanding of the festival seasons, it will be imbued with cosmic reality, and within earthly existence men will experience cosmic existence.

Whitsun is pre-eminently a festival of flowers. If a man has a true feeling for this Festival he will go out among the buds and blossoms opening under the influence of the sun, under the etheric and astral influences—and he will perceive in the flower-decked earth the earthly image of what flows together in the picture of Christ's Ascension, and the descent of the tongues of fire upon the heads of the disciples which followed later. The heart of man as it opens may be symbolised by the flower opening itself to the sun; and what pours down from the sun, giving the flower the fertilising power it needs, may be symbolised by the tongues of fire descending: upon the heads of the disciples. Anthroposophy can work upon human hearts with the power that streams from an understanding of the festival times and from true contemplation of each festival season; it can help to evoke the mood-of-soul that conforms truly with these days of the Spring festivals.

• 1. See lecture-courses by Rudolf Steiner on each of the four Gospels; also numbers of other published lectures.
• 2. Ten lectures, Oct. 5th—14th, 1911. Rudolf Steiner Publishing Co.

In the last few days I have been speaking of man's place in the Universe. On the one side we envisaged man's organisation as composed of physical body, etheric body or body of formative forces, astral body and the true ‘I’ which passes from earthly life to earthly life. At the same time I also tried to show how these members of the human being are each connected in a different way with the Universe. It can be said that the physical body is connected with all that is the physical, earthly world of the senses; man's physical body is part of that world. But when we think of the etheric body or the body of formative forces, we must understand that this belongs to quite a different kind of world, to that world which is itself etheric and of which I told you that man should experience it as coming to him from the far spaces of the cosmos. If, then, we imagine the forces of the earth spreading out in all directions and man living within these forces, which are those of the physical world, we must conceive the etheric world as coming in on all sides from the direction of the outer global shell of the universe to meet the outstreaming physical forces, and thus reaching man. It is obvious, therefore, that man's etheric body is subject to entirely different laws from those governing the physical body.—And again, when contemplating man's astral body, we perceive it to be connected with worlds that are not to be found at all in that cosmos which is contained in the Physical and the etheric, and in which we find that with our astral body we belong to the world we enter between death and a new birth.

And finally with the ‘I’ itself we belong to a world that flows as from a quickening fount through worlds which, as for instance our own world, are threefold in character. The three members of our world are the physical, the etheric, the astral. The world of the ‘I’ passes through this world and through other similarly threefold worlds. It is therefore a far more embracing world, one that we must regard as eternal as compared with the temporal.

But we must also have regard to the fact that, whenever we employ those human faculties of perception and understanding which inform us about the etheric body or the body of formative forces, the astral body and the ‘I,’ we do in fact enter into entirely different worlds. We have to change over to the sphere of active, living thinking in order to experience our etheric body. What we then have to bear in mind is that in that world everything is different from what we experience while bound to the physical world of the senses. In the first place the things and happenings we know from the aspect of the physical world appear in quite a different light in these higher worlds. As it is, the things and events encountered in the physical world are after all only final manifestations. They have their source in the higher worlds; so that we then see more into the primary origins of our surroundings in the physical world. But apart from that, when in the physical world we have, to begin with, the world well known to ordinary consciousness, where man is surrounded by the three kingdoms of nature besides his own. But when we rise to those powers of cognition—in my books I have used the expression ‘Imaginative Cognition’—which enable us to experience our own etheric body or the body of formative forces, we enter the etheric world. And we have sufficiently developed and strengthened our faculties when we have kindled the inner light and can experience ourselves, as it were, in the Second Man, in the body of formative forces; we then enter the world which, at any rate to begin with, reveals itself to us in images: the world of the Angeloi, Archangeloi and Archai.

Having broken through, as it were, into the cosmic spheres where the etheric body, the body of formative forces, becomes perceptible to us, we recognise on entering this world of flowing images that these reveal manifestations of the Beings of the third Hierarchy, the Angeloi, Archangeloi and Archai. There we are among Beings who are not with us in the physical world of the senses. The presence of these Beings reveals itself to us through the medium of qualities similar in kind to those we perceive also through our senses in the physical world.

But here, in the world of the senses, we see for instance the colours spread over the surface of things or in purely physical configurations such as the rainbow. Sounds are experienced as connected with specific objects in the physical world. In the same way, warmth and cold are felt as emanating from certain objects in the physical world of the senses. But when we regard the world in which the third Hierarchy is revealed to us, we do not have colours adhering to things, sounds reverberating from objects, and so on, but colours, sounds, warmth and cold flowing and vibrating—one can hardly say through space—but flowing and vibrating in time. Colour is not spread over the surface of things but it fluctuates and moves in waves. And by applying the faculties which enabled us to enter these worlds, we know that, just as in the physical world colour-effect suggests a material foundation, so in yonder world the floating cloud of colour, a flowing organism of colour, is the manifestation of the working and weaving of the spirit-and-soul forces of the third Hierarchy. So that the moment we behold the life-tableau of which I have spoken, which gives a clear and spontaneous picture of the whole of our life since birth, there also appears within this stream of our own life's events something of which one can. say: within the de-materialised world of flowing colours and sounds lives the third Hierarchy.

The Connection of the various Members of Man's
Being with the corresponding Worlds of the Universe

When our faculties of cognition are strong enough to rise to the level where we can observe our own astral body, that is to say, that part of us which existed before we descended into earthly life, and which we shall again carry with us when we have passed through the gate of death, then we know: this is a wider world, a world we do not find in the cosmic ether but beyond the gates of birth and death. Here we enter the wider astral world.

Things do not tally exactly with descriptions given in my book, “Theosophy,” where they are presented from a different point of view. But just as we meet the third Hierarchy when we have attained experience of our body of formative forces, so we encounter the second Hierarchy, the Exusiai, Kyriotetes and Dynamis, in the world which reveals to us our own astral body. And this second Hierarchy does not become perceptible to us in flowing colours and sounds, but it manifests itself to us by heralding and proclaiming the import of revelations of the Logos resounding and weaving through the Universe. The second Hierarchy speaks to us.

If, after having attained the necessary powers of cognition, one wants to give some Indication of how one is related to these worlds, using words which naturally no longer have meaning that is applicable in the sense-world, and yet are to some extent expressive in regard to the higher worlds, one must say: For the etheric world the inner living thinking becomes a kind of organ of touch. With living thinking we touch this world of flowing colours and so on. We must not imagine that we see the red as the eye sees the red of the senses, spread out on the surface of things; instead we sense, we ‘touch’ red and yellow and so forth; we touch the sounds, so that we can say: in the etheric world, living thinking is the element of touch in relation to what lives in the world of the third Hierarchy.

On entering that world to which in a sense our astral body belongs, we cannot speak of experiencing this astral world merely through the element of touch, but we must say: we apprehend this world as the revelation of the Beings of the second Hierarchy. Each separate manifestation presents itself to us as a member, a part of the World-Logos. Out of the deep silence resounds the voice of the Spiritual Beings. Thus, after touch: speech, communication.

And when, in the way I have indicated, sustained effort rewards us with the experience of the ‘I’ which goes from earthly life to earthly life and, between them, passes through the other lives between each death and a new birth, then we enter the spirit-world proper, the higher spirit-world. What happens in this world to begin with, is that we enter into a special relationship to our true ‘I.’ The ‘I’ we experience inwardly here in this life on earth between birth and death is, as we know, bound to the physical corporeality. We are aware of it as long as we experience ourselves in the physical body and, in a way, we are forced to practise selflessness when we rise into the etheric world and the astral world. There we have at most something like a recollection of this earthly ‘I.’

But now we find the true ‘I’ as it passes from earthly life to earthly life. Our first impression is that of an entirely different being. We say to ourselves: Here I live through this earthly existence between birth and death. Looking back I see that strip of etheric world which takes me back as far as my birth on earth. Then my vision opens into world-wide realms existing only in time, where to speak of space would be quite misleading; but in a wide perspective the world appears to me in all its fullness, as it lives and weaves between death and a new birth. Looking through and beyond the ether, the world of the third Hierarchy, and through the astral, where I was between death and a new birth as in a super-sensible world whose life is revelation of the Logos manifesting as the Cosmic Word—as my vision penetrates all this, I finally behold a being at first far remote, a being representing the essence of my previous life on earth. First, then, I see myself here in this earthly life with my present ghost-like ‘I,’ and then, looking far back through all that has just been described, I see what constitutes the essence of my previous life on earth. But at the same time I perceive how the content of the latter, as the gradually evolving ‘I,’ has been passing through the worlds I have been observing in retrospective perspective as far as my present life on earth. To begin with I do, in fact, perceive my true ‘I’ as some strange, remote being. And in this being, strange as it appears to me at first, I recognise myself.

Every word in this passage should be taken with absolute seriousness because every single word is of significance. This whole experience must culminate in the realisation that the true ‘I’ first taken to be some strange being, is indeed one's own self; that there appeared what seemed to be some other being which lived in the far distant past, but that it is, in fact, you yourself.

And then one discovers how this self has flowed from the previous existence on earth into the present earthly life, but that now, in this life, it is covered up, as it were, and could emerge only if all that befalls between going to sleep and waking were to stand revealed before the soul. It is there that all that which on its way through the astral and etheric world has reached us from our previous life on earth, continues to live and weave.

It is, you see, a world of earthly contradictions mingled with chords of heavenly harmonies in this inner process of the striving soul: earthly contradictions inasmuch as by means which are designed to meet the needs of ordinary daily life on earth, one cannot really reach one's own true ‘I.’ As it is, only the first rudiments of love live in our earthly ‘I.’ And even so, a glow is shed over life on earth through the power of love which radiates into this earthly life. But this love must grow stronger. It must gain sufficient strength to enable man to behold the etheric world and the astral world through the power of love and thus to overcome what lives in him as his lower self, as egoism—the opposite of love—to gain mastery over that which, as the antithesis of love, enables him to experience himself in earthly life as an independent ‘I.’ Love must grow so strong that one learns to ignore this earthly ‘I,’ to forget it, to disregard it. Love is the identification of one's own self with the other being. This impulse must be so strong that one ceases to heed one's own ‘I’ as it lives in the earthly body. Here then arises the contradiction, that it is precisely through selflessness, through the highest capacity for love, that one advances towards one's own true ‘I’ beckoning as it radiates through the cycles of time.

One has to lose one's earthly ‘I’ to behold one's true ‘I.’ And he who fails to accomplish this act of surrender has simply no means of finding the true ‘I.’ One could say that the true ‘I’ does not want to be sought whenever revelation of its presence is desired. If sought for, it hides. For only in love will it be found, and love is a surrender of self to the other being. For that reason the true Self must be found as if it were another being.

At the moment of coming face to face with one's true ‘I,’ one also becomes aware of what lives in a wider world, in the spiritual world itself. One meets the beings of the first Hierarchy: Seraphim, Cherubim, Thrones.

And just as there one finds again one's ‘I’—of which one has really only a reflection in earthly life—so now one finds the entire world of earthly environment in its true spiritual form. Hence one must also lose this earthly world to find the world of its primal origins, together with the true ‘I.’

So that we can say: What reveals itself in the spiritual world is something remembered, is touch, speech, memory; but remembrance of something which formerly one had known only in reflections, in images.

Thus, by experiencing one's human self, and with the realisation of one's own humanity, one enters into the life of the Universe in its totality. And to give a clear picture of the various members of man's being, the physical body, the etheric body, the astral body and the ‘I,’ each must also be shown in its relationship to the corresponding worlds of the Universe.

What I have now described must be well understood and taken in its full meaning before any approach to the problem of the four parts of man's nature can disclose their true significance. Here is a case in point which shows very clearly that man must not only turn his thoughts in other directions, but think in a different way if he is to rise to a true understanding of the spiritual world. He must bring to life what are really only dead images in purely physical sense-perception: his attitude of mind must change.

And here one can indeed come across some extraordinary products of modern spiritual life, which show the difficulties that have to be overcome if Anthroposophy is to enter into the souls of men.

Anthroposophy as Academic Philosophy
(“Chair-Philosophy”) Sees It

When the book “Occult Science:” had been published, a well-known modern philosopher took it upon himself to analyse it. He first read the chapter about the four members of man's constitution—physical body, etheric body, astral body, ‘I’—and so on. Now this book has also been read by many quite simple people but people possessed of healthy common sense. For them it had point and meaning because with healthy common-sense one can always follow a subject, just as one can understand a picture without being a painter. But to one who in these days is a much quoted philosopher, such understanding presents considerably more difficulties than It does to a naive, simple human being. As this renowned philosopher reads: physical body, etheric body, astral body, ‘I,’ he is puzzled and wonders what he can make of it all. What does it all mean? Physical body, yes, of course. Etheric body?—well, perhaps it exists. What is dense matter in the physical body may here be of finer substance, but it is still matter. He argues, therefore, that to distinguish between physical and etheric body is to draw an arbitrary dividing line between the two.—Astral body?—We know something about a soul, says this philosopher, but—astral body? In the soul we have our thinking, feeling and willing. These are functions of the physical body. If one understands the physical body one has also grasped the meaning of thinking, feeling and willing. And the ‘I’—that is only the synthesis of all this. Such was his way of arguing.

And now please observe how the renowned philosopher's critical thought was formulated.—Having taken account of what he could find in the “Occult Science:” much as one might look at a chair, he said to himself: a chair can also be divided into its parts—legs, seat, back, first, second and third part—and there is no reason why man could not be divided in the same way as a chair. Finally he grants that this will serve well enough as a classification of man's constitution, but there is really nothing remarkably new in it, as in his view the principle underlying the division of man's constitution into its four members applies equally to the chair.

When we turn to physical chemistry the matter already becomes less difficult. There one could not talk so glibly about simple division. The chemist divides water into hydrogen and oxygen, H₂O; the natural scientist will not simply divide water in an abstract sense into two parts, hydrogen and oxygen.

He cannot leave it at that because he knows that hydrogen will not only combine with oxygen, as in water, but that it also combines, for instance in hydrochloric acid, with chloride. It follows that hydrogen contained in water is not only to be found there as part of water but is capable, when not forming part of water, of entering into quite different combinations. And likewise oxygen, when not forming part of water, can enter into other combinations and unite with quite different substances, as for instance, calcium, in lime. Hydrogen plus chloride can become hydrochloric acid, oxygen plus calcium becomes lime. Here one could not say: all you have to do is to divide water into its parts in the abstract, like a chair.

Man has to be considered on a still higher level. Here we have not merely a division into physical body, etheric body, astral body and ‘I,’ but man's physical body must be conceived as belonging to the earth. When a human being passes through the gate of death and leaves his physical corpse behind, the physical body turns to earth, but the etheric body rises up into the ether. The astral body leaves both and enters those worlds which are the domain of the second Hierarchy. And the I belongs to a different world again, the domain of the first Hierarchy. These four members do not merely represent a division for classification, they belong to quite different spheres of the Universe. At the same time the distinction illustrates the nature of man's being. We have here, on a much higher level, something for which one has to search already when progressing from the comparison of the chair with that of the water.

Naturally the level of mentality in our modern civilisation again presents a considerable obstacle, for the much-cited philosopher could have learned already from chemistry that it is not enough to go on talking only about abstract divisions, that one can apply them to a chair but not to water. However, in the case of this so-called philosopher, the philosophy unfortunately did not get past the chair to the water. It did not rise from the observation of life's trivialities to natural science. On the other hand, natural science does not concern itself with philosophy, so that the chemist of to-day does not think about such things at all.

It shows that in a philosophy which, from this point of view, might be called a ‘chair-doctrine,’ thinking in terms of natural science has as yet no part. Again, in chemistry, in natural science, philosophy plays no pert. Therefore it is precisely in the world of the scientist that those conditions are wanting, which can pave the way to an understanding of the deeper, inner truths of the Universe in their relation to man.

The man who undertook this critical study did in fact submit his article to me first, in manuscript. But what could I do with it? One cannot enter into a discussion with a man whose mind lacks the very first pre-requisites. I did nothing about it, but later found the article printed with all the mistakes and all the nonsense contained in such ‘chair-philosophy.’ Such are the trials of fate which Anthroposophy has to suffer on the way. One must be clear about such situations as they so often arise between Anthroposophy and its critics. It is precisely in that quarter that for the time being there is not the slightest possibility of an understanding.

And this philosopher, much quoted among philosophers, even makes certain concessions in line with ideas which are more or less popular currency in modern civilisation. For instance, he admits that there once existed a continent between Europe and America called ‘Atlantis,’ inhabited by the ancient Atlanteans, a prehistoric humanity. Then he asks the hypothetical question—I am not quoting verbatim—how is it possible that today, when we have a proper physiology and a proper psychology, anyone could conceive the idea of dividing man's being in such a way! Of course in Anthroposophy one does not do it in the way it can be done with a chair, but he thinks so. This philosopher—in his own way he is perfectly conscientious—was honestly puzzled how anyone could make such a division, or could hold such a primitive conception as compared with the knowledge a modern philosopher can command.

Well, as regards fundamental truths the modern philosopher is not in a particularly favourable position, but he thinks he is. Two days ago I explained to those who attended the Teachers' Course what modern so-called ‘psycho-analysis’ really is.

I should like to repeat that the peculiar thing about psycho-analysis is that it arises on the one side from dilettante physiology, in which the soul-forces do not reach the sphere of the spirit but remain bound to the body, while on the other hand it is based on dilettante psychology. The two do not meet. As a result, grotesque connections are being formulated when dilettantism endeavours to establish links between research work in psychology and research work in physiology. And the dilettantism is of immense proportions, and equally great in both cases. The psychiatrists' own psychological dilettantism equals in magnitude that of physical dilettantism, but when both are the same in volume and operate jointly, they multiply each other. That, according to simple arithmetic, makes the square of dilettantism. So that, seen in the true light, psycho-analysis is the square of dilettantism, because it is the product of the multiplication of dilettantism by dilettantism.

Now the problem for our much quoted philosopher amounted to this: he could not understand how anyone could conceive such a primitive idea as to divide man's being into four members as one divides a chair into three. So he advances the hypothesis that I must be a re-incarnated Atlantean. Really quite ingenious from the chair-philosophy point of view!

The Overcoming of Materialism by Knowledge attained
through living Thinking

One can be a materialist if lack of inner strength makes it impossible for the soul-forces to seek an opening for finding the way which leads into the world of soul-and-spirit, to the archetypal origins. Nothing can be gained by trying to prove anything on crude evidence, because materialism can certainly be proved as long as the evidence of proof is taken from the physical world. That is the crucial point. To find the way from the physical, into the spiritual, inner activity is needed, not abstract reasoning. The way to true Anthroposophy is found through that inner activity in man which stimulates the search for true knowledge. And all skirmishing in attempts to prove anything is useless, because you cannot argue with a man whose proofs are based entirely on the physical world of the senses. To disprove to such a man what to him is indisputable remains an impossibility as long as he lacks that primal strength of the inner life which alone could start him on the way to finding the spiritual world.

This must be understood. One must realise that it is given to man to rise of his own free will from the physical to the spirituals that this rising into the spiritual world is not an act of sense-bound reasoning, but an act of inner, conscious human experience. It is only when one really has this vital inner experience that one becomes capable of appreciating Anthroposophy in the right perspective, as seen against the merits of merely physical methods of cognition.

Our time is sorely in need of this.—A philosophy whose analytic powers of reasoning are only applicable to such things as chairs, can hardly be expected to have a ready understanding for what are real human values. It is, however, quite competent when dealing with chair-values. But what humanity needs today is what leads man to man, to the real man, not merely to his outward appearance. In its outer aspect the appearance reflects all that is inherent in the archetype of the spiritual entity, but it does not reveal that to inner experience. For in the experience of self, man must first find and recognise himself as a being of soul-and-spirit. Thus in the last resort the way to all knowledge is bound up with knowing oneself as an image of the true Self of man.

If with the growing strength of love that level of knowledge is attained by which one recognises as one's own self what at first seems to be a strange being, and again, if one rises to the height where the earthly world is found again in the archetypal world, then one is no longer engaged in a process of gaining abstract knowledge, but in a process of living cognition.

And it is in this living process of attaining knowledge that the world reveals itself to man through his own being, and that his own being reveals itself in his experience of the outer world. Thus man becomes a being who finds himself again in the entire Universe, for knowing himself he learns to know the world and, knowing the world, he learns to know himself. In this inter-relationship between world and man there reveals itself what unites man with the Divine-Spiritual, that which makes his being aglow with the religious mood of all real higher knowledge. And finally, when earnest cognition blends with religious experience, then knowledge radiates religious emotion, and the transparency of knowledge is lifted to that sphere where faith becomes knowledge through its own inner power of cognition. The world is found in man and man in the world on the path of knowledge through the world.

(In the etheric world: through living thinking: touch.
In the astral world: through the deep silence of the soul: speech.
In the spiritual world: through re-cognition: memory.)

Thus world and man become united in an all-embracing, cosmic, spiritual-divine being, in which man finds himself and the world and so for the first time rises to his true human dignity which can then also enter his religious and moral ethos and make him fully Man.

The course of lectures on the basic elements of theosophy which I announced some time ago will have to come later, at a time when numbers will perhaps be greater.¹⁵ I have put off the date for those lectures and decided to use the next few Thursdays to develop some aspects of cosmology, or world evolution, that is, the teaching in theosophical terms on the origins of the world and the creation of man within this world.

I am, of course, well aware that I am proposing to deal with one of the most difficult chapters in theosophical teaching, and it is probably right to tell you that in some lodges the decision has been made not to treat the subject for the time being, as it is too difficult. I have nevertheless decided to do it, for I believe that with the indications I am able to give, this will be useful to some of you. We may not be able to go into the whole of such a difficult subject immediately, but it should be possible to give encouragement, so that at a later time we may enter more deeply into the matter.

Those of you who have been in the theosophical movement for some time will know that questions as to how the world did actually come into existence, and how it has gradually evolved up to the present time when entities such as ourselves are able to inhabit it, have been the very first to be considered in the theosophical movement. Not only did one of the first books which drew the western world’s attention to ancient views of the world, H. P. Blavatsky’s Isis Unveiled,¹⁶ deal with such questions of the origin and evolution of the world, but the book to which we are probably indebted for the greatest number of our adherents, Sinnett’s Esoteric Buddhism,¹⁷ has done the same. How does a solar system evolve, and the planets and constellations? How did the Earth evolve, what stages has it gone through and what would still lie before it? These questions are considered in full in Esoteric Buddhism. Then Blavatsky’s Secret Doctrine appeared in the late ’80s, and in the first volume she, too, considered the question as to how the human race developed in Earth evolution.

Now I need just refer to a single point to show the whole problem. If you open volume 1 of Blavatsky’s Secret Doctrine you will find that some of the statements made in Sinnett’s Buddhism are said to be erroneous and are in part corrected by her.¹⁸ The theosophical writers had partly misunderstood these things and partly presented them in a way that led to misunderstanding. Mrs Blavatsky therefore had to put them right. She said that a kind of Babylonian confusion of tongues had arisen with regard to theosophical cosmology,¹⁹ and that leading figures [in the Theosophical Society] certainly were not immediately well informed on these matters.

You all know that the contents of the Secret Doctrine were given by great, sublime masters who were far ahead of our average level of development. Before it was published, a book had appeared in which Sinnett, author of Esoteric Buddhism, published a number of letters by a mahatma.²⁰ We can thus see the problems which arise with understanding this secret doctrine, and we can understand that people who, like Sinnett and Blavatsky, were endeavouring to receive those doctrines were literally sighing, as it was so difficult to understand the doctrines that were given to them. ‘Oh,’ one teacher said, ‘being used to grasp things with a different set of mind, you cannot understand what we have to say, however much you endeavour to gain understanding of it.’ If we consider these words, the problems will be evident. Views that could be misunderstood arose wherever people spoke of cosmology.²¹ This is therefore well established, and I hope I may ask your forbearance as I try to say something on this doctrine.

Let me say something to begin with that will clarify the relationship of theosophical cosmology to modem science and its methods. Someone might come and say: ‘Consider the advances made by astronomers; we owe this to the telescopes, to the mathematical and photographic methods which have given us knowledge of distant stars.’ Modern science with its careful methods appears—in the opinion of scientists—to have the one and only right to establish anything about the evolution of the cosmic system. It appears that in modern science it is acceptable to disapprove of anything others say about the evolution and origin of the cosmic system. Many an astronomer will object: ‘What you theosophists are telling us about cosmology are ancient doctrines taught by the Chaldeans or Vedic priests and part of the oldest wisdom known to humanity; but what significance can anything said millennia ago have, since the teaching of astronomy has only gained reasonable certainty since Copernicus?’ It merely seems, therefore, that the contents of the first volume of Blavatsky’s Secret Doctrine confounds the things astronomers armed with telescopes and so on explain to us. But a theosophist need not be in conflict with anything an astronomer says. There is no need for this, though there are theosophists who believe they must fight against modem astronomy in order to make room for their own doctrines. I know only too well that leading figures in the theosophical movement think themselves able to teach the astronomers. A simple example may serve to demonstrate the standpoint some theosophists take against astronomers.

Take a poet whose works give pleasure and edification. Perhaps someone else will be his biographer and will try to make the soul and spirit which lives in the poet understandable and explain it. There is also another way of looking at a person, and that is the physiological or scientific way. Let us assume a scientist studies the poet. He will of course only consider the physiological and physiognomic aspects which are of interest to him. He will tell us about anything he is able to see in the poet and combine with his scientific thinking. As theosophists we would say the scientist is describing and explaining the poet from the standpoint of the physical plane. The scientist won’t say a single word, however, about the poet’s biography, as we call it, or about his soul and spirit. We thus have two approaches that run side by side, though they need not collide. Why shouldn’t there be a scientific study and parallel to it one which considers soul and spirit, with each valid in its own way? Neither is interfering with the other.

The same applies to scientific cosmology, with the information astronomers give us on the cosmic edifice and the evolution of the cosmic system. They will tell us what can be accessible to the ordinary senses. At the same time, however, it is possible to consider the matter in terms of spirit and soul, and if we take the cosmic edifice in this way, we’ll never collide with astronomy; both ways of looking at things will sometimes substantiate one another, for they run side by side and are independent of one another.

For instance, when the scientific physiology of the brain was still far from where it is today, people were already providing biographies of great minds. An astronomer cannot object, therefore, that the occult approach is out of date and impossible since Copernicus put astronomy on a different basis. The occult sources are completely different from this; they existed long before the eye was trained to study the heavens through telescopes, and before photography had reached the point where it was possible to photograph stars. Copernican science offers something very different from occult research; and the one power in the human soul is not at all dependent on the other. The power which gives us insight into the element of spirit and soul goes back such a long way that no historian is able to tell us where this way of looking at the cosmic edifice did have its beginnings. It is not possible to establish how the great minds came to develop these occult insights.

Occult schools existed in Europe before the Theosophical Society was established in 1875. However, the knowledge we now present in popular form was then only shared within closed groups. The law not to let it go beyond these schools was strictly observed. People wanting to join such a school had to do serious work on themselves before the first truths were given to them. The view was that people had to make themselves ready before they could receive such truths. They had many degrees in those schools through which people would progress, degrees of trial; and when anyone was found to be unready they would have to continue to prepare themselves. If I were to describe the degrees to you, it would make you dizzy to think of the strictness that was applied. Matters concerning world evolution were considered to be among the most important and only taught at the highest levels. In the 17^th century, which has had a great influence on civilization, this knowledge was in the hands of the Rosicrucian movement.²² Originally this had come from knowledge held in the East, and European followers were given it at many different levels.

By the end of the 18th and above all the beginning of the 19^th century, those occult schools vanished from Europe’s culture. The last of the Rosicrucians withdrew to the Orient. This was the age when humanity had to organize conditions of life according to external knowledge; the invention of the steam engine came then, and the scientific study of cells and so on. Occult wisdom had nothing to say to this, and the individuals who had reached the highest peak of that wisdom, people of the highest degree, withdrew to the Orient. Occult schools existed also after this, but they are of little interest to us; I must mention them, however, for Mrs Blavatsky and Mr Sinnett went to the source springs when they received their cosmological knowledge from Buddhist Tibetan occult schools.

A long period of cultural development in Europe had brought the European brain, the European ability to think, so far that difficulties arose in grasping occult truths. These could only be grasped with difficulty. When this early knowledge of theosophical cosmology came to public awareness, partly through Esoteric Buddhism and partly through The Secret Doctrine, the followers of occult schools pricked up their ears,²³ and it seemed wrong to them that the strict rule of not letting anything go outside their schools had been broken. The followers of the theosophical school knew, however, that it was necessary to make some of it known.

Western science could not do anything with such knowledge, however, for no one was able to check the truth of what Mrs Blavatsky and Mr Sinnett had written. Above all people did not know what to do with the glorious cosmological song which consists of the Stanzas of Dzyan and was published at the beginning of Mrs Blavatsky’s Secret Doctrine.²⁴ The verses tell the history of the universe. Their authenticity was put in doubt; no scientist could do anything with them; initially they appeared to go against anything European scholars knew. There was one man, Max Müller, the orientalist, whom I respect most highly; he spoke energetically in favour of Oriental wisdom.²⁵ Everything he could get hold of in this sphere was made accessible to Europeans by Max Mueller. But neither he nor other European academics knew what to do with the things Mrs Blavatsky made known. At the time people merely said anything said in Secret Doctrine was mere fantasy. The reason was that the academics had never found any of it in the Indian books.

Mrs Blavatsky said that great riches of ancient literature were still to be found in the place from which her secrets had come, but that the most important thing about that wisdom had been kept from the eyes of European scholars. European thinking was such that even the little which it had been possible to tell could not be understood; commentaries were lacking that held the key to understanding. The books which showed how individual statements should be taken were in the safekeeping of native Tibetans who had received the teaching; at least that is what Mrs Blavatsky said.

However, others who have reached advanced levels also said that this literature provides historical evidence that there was an original wisdom which in things of the spirit went far beyond anything people in the world know today. The Oriental sages say that this original wisdom exists in books which are in their safekeeping, and that it did not come to us from human beings like ourselves, but from divine sources. The Orientals speak of an original divine wisdom.

Max Mueller said in a lecture to his students that following certain investigations it was impossible to maintain that there had been such original wisdom. Having heard Max Mueller’s opinion through Mrs Blavatsky, a great Brahmin Sanskrit scholar said: ‘Oh, if Max Mueller were a Brahmin and I were able to take him to a particular temple, he would be able to see for himself that there is such ancient divine wisdom.’²⁶ The things Mrs Blavatsky presents in the Stanzas of Dzyan partly come from such hidden sources which she opened up. If she had invented those verses herself we would be looking at an even greater miracle.

We do not, however, have to depend on getting the occult knowledge of world evolution from the old writings. Powers exist in the human being which enable him to perceive and explore the truths himself, if he develops these powers in the right way. Anything we are able to learn in this way agrees with the knowledge Mrs Blavatsky brought with her from the Far East. It emerges that in Europe, too, occultists preserved knowledge that was passed from teacher to pupils and was never entrusted to books. The occultists were therefore able to test the knowledge Mrs Blavatsky presented in her Secret Doctrine against their own knowledge, and above all against things they had gained out of their own powers. Someone trained in the European way can also check the information given in Mrs Blavatsky’s Secret Doctrine. And it has been checked and confirmed,²⁷ but it is nevertheless difficult for European occultists to cope with it. Let me say just one thing. European occult knowledge has been influenced in a quite specific way by Christian and cabbalistic elements which have given it a certain bias. If we ignore this, however, and go back to the basis of this knowledge, it is possible to have complete agreement with the knowledge which Mrs Blavatsky uncovered for us.

Although it has been possible in a way to check the cosmology Mrs Blavatsky had brought for us, it is difficult to explain to scholars what we mean when we speak of the origin of the world, doing so from occult knowledge. It is, of course, remarkable what they achieve in deciphering ancient records, making great efforts to decipher Babylonian cuneiform writing and Egyptian hieroglyphs; but Max Mueller himself has said that nothing they have discovered from those records does as yet give them a picture of the history of the world’s origin. We see the scholars labouring on the shell, as it were, without penetrating to the kernel. This is not to say anything against the careful work and fine bits of detail the scholars have been labouring over. I would merely draw attention to the books published relating to the Bible and Babel dispute.²⁸ All this is piecemeal; the scholars do not get beyond the shell. You feel they have no idea of the ways that take one to the key to these secrets. It is just like when someone begins to translate a book from another language into his own. Initially it is imperfect. That is how it is with the translation of ancient creation myths by today’s' scholars. They are shards of ancient wisdom taught from generation to generation in the mystery schools. Only people who had reached a certain degree of initiation could know something about it. I’ll come back to this again at the end of these lectures.

It is the initiates, therefore, who are able to come to these things in their own experience. You will ask: ‘What is an initiate, actually? People often speak of ‘initiates’ in theosophy and occult societies.’ An initiate is someone who has developed powers that lie dormant in every human being and are capable of development,²⁹ having done so to a high degree. The initiate has developed them to such a degree that he is able to understand the nature of those powers in the cosmos, in the cosmic edifice, which come into consideration for what I want to discuss with you. Well, you’ll say: ‘People always say that such powers lie dormant in the human being, but there’s no certainty of this.’ This is simply due to a misunderstanding. The mystic or occultist is not saying anything which any scholar may not also say in his field. Imagine someone tells you a mathematical truth. If you have never learned mathematics yourself, you will not have the knowledge to test this truth. No one would deny that one needs to have the necessary abilities before one can judge a mathematical truth. No authority can decide the issue, only the individual who has experienced it can judge it. In the same way only someone who has himself experienced, lived through an occult truth, can judge it. People of our time are, however, demanding that occultists should prove anything they have to say immediately and for any average level of understanding. They will quote the words: ‘Anything which is true must be capable of proof, and anyone should be able to understand it.’ Yet occultists say nothing else but what any other scholar would also say in his field, and they do not ask for more than any mathematician would also demand.

We may ask why occult truths are being presented today. Until now, occult schools have followed the principle that the knowledge should not go beyond a small number of people. Those on the ‘right’ still follow the principle today.³⁰ Yet anyone who has the experience and is able to read the signs of the times will know that this is no longer appropriate today. And this very fact, that it is no longer appropriate, has given rise to the theosophical world movement. Today, the rational mind is most highly developed. Associative thinking in conjunction with the senses has led to advances in industry and technology. This rational, intellectual thinking had its greatest triumphs in the 19th century. External intellectual thinking has never been as highly developed as it is today. 1 spoke of Oriental sages having original wisdom, and this was very different in form from our thinking today. Even the greatest masters among them did not have this acuity of logical thinking, this pure logicality; nor did they need it. Because of this it was also difficult to understand them. They had intuition, inner vision. True intuition does not come with logical or associative thinking; what happens is that a truth presents itself directly to the mind of the individual concerned. He will know it and there will be no need for proof.

The teachers in the theosophical movement now have the right to present part of the occult wisdom. We have the right to express the wisdom which has been given to us in form of intuition, putting it in the thought forms of modern life. A thought is a power like electricity, a power like steam power, like heat energy; and the thoughts presented within the theosophical movement are power for anyone who takes them in, giving himself up to them and not meeting them with immediate distrust. Hearing them, one will not notice it immediately, for the seed will only germinate later. No theosophical teacher asks anything but that people should listen to him. He is not asking for blind faith, only that people should listen. Neither acceptance as a matter of belief nor unbelieving rejection are the right attitude. Listeners should merely think the thoughts through for themselves, leaving aside belief or doubt, yes or no. They need to be ‘neutral’ and let the teaching come alive in their minds just to ‘try it out’. If you let theosophical thoughts be alive in you in this way, you will not just have thoughts in you, but a spiritual energy will pour in, to be active in you and bear fruit.

Western European civilization has developed thinking to such a high degree that people find it easiest to come to anything through thinking. Even the most faithful church-going Christians cannot now imagine the kind of faith people had in the past. That source spring of conviction has dried up. We have to make our thoughts fruitful in a very different way today. In the past, thinking was not widespread and spiritual knowledge could therefore only be presented in occult schools. Today we must turn to the power of thought with the things of the spirit; we then fire the thoughts so that they come alive in us. A spiritual speaker speaks to his listeners in a way that is very different from that of other speakers. He speaks in a way that makes a kind of spiritual atmosphere, spiritual powers, flow from him. Listeners should receive a thought without accepting or rejecting it, as something wholly objective, live with that thought, meditate on it and let it come alive in them. The thought will then generate energy or power in us.

Today we must make the occult truths concerning the origin and evolution of the world known in form of European thoughts and the modern scientific approach. The lectures will thus concern the conditions that preceded the beginnings of our own world. We will go back to long-ago times when the entity evolved from the greyest twilit darkness which was later to become human. We will go back to the stage where this human being was received by earthly powers, surrounded with earthly matter, up to the point where we are today. We’ll get to know the pre-earthly and earthly evolution of our world edifice and see how theosophy opens up a prospect on the future. We will see the direction in which our world evolution is going to continue. All this will be shown without going against the ideas of modem astronomy. Awakening the powers that lie dormant in us we will ourselves perceive the great goal towards which we are moving—to gain cosmological wisdom. Let us consider this cosmological wisdom in the sessions that follow.

• 15. The following announcement appeared in the German journal Vahan No. 9, March 1904: ‘In April and May Dr Steiner will be giving lectures on the basic concepts of theosophy at Motzstr. 17 every Thursday at 8 p.m.’ The lectures were put off until the autumn, however; they have been published (in German) in Ursprung und Ziel des Menschen. Grundbegriffe der Esoterik (GA 53).
• 16. Blavatsky, Helena Petrovna (1831–91). Isis Unveiled, New York 1877; The Secret Doctrine, London 1888.
• 17. Sinnett, Alfred Percy (1840–1921). Esoteric Buddhism, 1883. See also Rudolf Steiner’s references to this work in a lecture given in Berlin on 12 December 1912 (in German, in GA 62), in the lecture course The Occult Movement in the 19th Century, tr. D. S. Osmond, London: Rudolf Steiner Press 1973 (in GA 254) and in Rudolf Steiner’s biography, chapter 7.
• 18. See introduction to the 1st volume of The Secret Doctrine.
• 19. In The Secret Doctrine, Mrs Blavatsky wrote that it had been difficult to find the right terminology. ‘In these early letters [of the mahatmas], in which terms had to be invented and words coined, the “Rings” very often became “Rounds” and the “Rounds”, “Life-Cycles”, and vice versa. To a correspondent who called a “Round” a “World-Ring”, the Teacher wrote: “I believe this will lead to a further confusion. A Round we are agree to call the passage of a Monad from Globe A to Globe G or Z. ... The ‘World-Ring’ is correct ... Advise Mr... strongly, to agree upon a nomenclature before going any further.’” [page 191] See also Note 4.
• 20. In The Occult World, London 1881.
• 21. In the series of essays ‘Aus der Akasha-Chronik’ (later Cosmic Memory. Atlantis and Lemuria, GA 11), we read: ‘... that the inspirations of the great teacher mentioned in Esoteric Buddhism [by Sinnett] do not contradict what I am presenting here, but that the misunderstanding only arose because the author of that work translated the wisdom of those inspirations, which is difficult to put in words, into the human language of today, doing so in his own way.’
• 22. See lecture given in Berlin on 4 November 1904 on the Rosicrucian Mystery in The Temple Legend, GA 93, tr. J. M. Wood; London: Rudolf Steiner Press 1997.
• 23. See lecture given in Domach on 10 October 1915 in The Occult Movement in the Nineteenth Century, GA 254, tr. D. S. Osmond; London: Rudolf Steiner Press 1973.
• 24. David Reigle, Tibetologist, has since identified the stanzas as coming from the books of the Kiu-Te, probably also as the fifth, esoteric part of the Kalachakra Tantra entitled Jnana. See Life and Work of Helena Blavatsky by Sylvia Cranston. See also what Rudolf Steiner said about Tibet in his talk with the workmen at the Goetheanum on 20 May 1924 in From Beetroot to Buddhism, GA 353, tr. A. R. Meuss; London: Rudolf Steiner Press 1999.
• 25. Max Müller (1823–1900), well-known expert on the Orient, language and religion in the 19lh century. Member and protagonist of the Theosophical Society for as long as it based itself on purely Indian philosophy.
• 26. See Blavatsky, Secret Doctrine, vol. 1.
• 27. Clearly referring to C. G. Harrison’s The Transcendental Universe, lectures on occult science, theosophy and the catholic faith, London 1893/94.
• 28. Friedrich Delitzsch (1850–1922) professor of Assyriology and Semitic languages, had established a connection between certain Old Testament passages and Babylonian writings about the creation (Bibel und Babel, Leipzig 1902). Lectures he gave on the subject in 1902 and 1903 triggered serious disputes, and there were a number of published refutations. Rudolf Steiner wrote about this in an essay on the supersensible world which was published in Lucifer-Gnosis, GA 34, in May 1904.
• 29. Soon after this lecture Rudolf Steiner published the series of essays on how to gain knowledge of higher worlds in Lucifer- Gnosis.
• 30. See also lectures of 10-15 October 1915 in The Occult Movement in the Nineteenth Century (see Note 22), and on 1 and 7 November 1915 [in German] in Die okkulte Bewegung im neunzehnten Jahrhundert, GA 254.

In view of what has been said we may ask whether all the spiritual beings in existence are to be found behind the phenomena of the sense world, or whether there are others having no expression or manifestation in the physical world. Supersensible consciousness knows that although it is true that a spiritual being or spiritual fact is to be found behind every external phenomenon, yet there do exist spiritual beings having no expression in the physical world. Experiences await the initiate other than those whose projections or shadow images are thrown into the physical sense world. There exist, moreover, spiritual beings and spiritual facts that have no expression in the inner life of the soul, in the phenomena of conscience, thought, feeling, and sensation ... The spiritual world is seen by the higher consciousness to embrace much more than can be experienced in the physical world.

Those of my readers who have studied earlier lectures on these subjects, will realise that a host of spiritual beings, at different stages of evolution, have been involved in what has come to pass in the human, animal, vegetable and mineral kingdoms during the course of our Earth evolution All such beings intervene in some way or other in the evolutionary texture of the Earth and of the kingdoms belonging to it. Behind the phenomena surrounding us is a richly constituted spiritual world, just as there was during the periods of Old Saturn, Old Sun, and Old Moon. We must not attempt to understand these spiritual kingdoms by inventing permanent names for these spiritual beings. The names used are not, for the most part, intended to designate individualities, but offices or spheres of duties. So if a particular name is used in connection with a being active during the Old Sun period it cannot be applied in the same sense to that being as regards its work or function in the Earth evolution; it has progressed by that time. It is necessary to speak of these matters with great accuracy and precision.

The Earth period was not only preceded by three embodiments of the Earth globe, but by three mighty spiritual kingdoms, essentially different from one another when examined by super-sensible consciousness. Investigation of the Old Saturn, Old Sun and Old Moon periods reveals many things which cannot be compared with anything we can name on the Earth, and of which one can only speak by analogy.

It will be remembered that I have spoken of the Old Saturn period as being essentially one of warmth, or of fire; on Old Sun this warmth condensed to air; on Old Moon the air condensed to water, and on Earth the earth element appeared for the first time. But the application of our concept of fire or warmth directly to the evolution of Old Saturn would result in an incorrect picture, for the fire of Saturn differed essentially from the fire of our Earth. There is only one phenomenon which can legitimately be compared to the Saturn fire, and that is the fire which permeates the blood as warmth. This vital warmth, or life principle, is more or less comparable to the substance of which Old Saturn was entirely composed, and the physical fire of today is a descendant, a later product of the Saturn fire; in its external form as perceived in space, it has appeared for the first time on the Earth. The warmth of the blood, then, is the only thing which can be compared to what was present during the physical evolutionary period of Old Saturn. There is very little indeed in the realm of our present day experience which can be compared in any way with the qualities of these earlier evolutionary periods, all of which were very different from our present Earth existence.

It must be understood, however, that everything in the Saturn, Old Sun and Old Moon periods is comprised within the Earth evolution, only it has changed in character. What was laid as a germ on Old Saturn and evolved through the Sun and Moon periods, is to be found in the Earth evolution, although in a changed condition; we can, however, instance the fundamental elements brought over from the earlier evolutionary periods by examining what is not to be found in this transformed state.

When the Earth first appeared it had absorbed into itself three preceding evolutionary conditions, and all the degrees of spiritual beings involved in them. The beings were at different stages of evolution, however, so it is obvious that distinction must be made between these three different realms of spiritual beings and of spiritual substances; we must realise, in considering the beginnings of the Earth, that certain things which we find there could come into existence only because the Saturn, Old Sun and Old Moon periods preceded our Earth evolution, and at its beginning the three are united within it.

This fact was always present in the ancient, instinctive consciousness of man, which connected him with the spiritual world. And when the number Three was mentioned as characteristic of the higher worlds, those individuals who looked at things in the concrete and not in the abstract, who had facts rather than conceptions or ideas in their mind's eye, always felt in their souls the truth that our Earth has received, into her womb, as it were, everything that came over from Saturn, Old Sun and Old Moon. That is the so-called higher, pre-terrestrial triad ... This triad consisting of Old Saturn, Old Sun and Old Moon has evolved into our Earth. In its concrete meaning the higher triad signifies these three pre-terrestrial states; but the quaternary refers to the gradual transformation of these three into the Earth. Accordingly men whose instinctive consciousness brought them into touch with the realities of the spiritual world felt the mystery of the birth of the Earth to be expressed by the relation of three to four. And they turned reverent eyes to the sacred triad of Saturn, Sun and Moon, which had become the quaternary manifested by the Earth period. It is obvious that the modern expressions Saturn, Sun and Moon had other equivalents in the instinctive consciousness of ancient humanity.

If we now follow up the course of the Earth evolution we may ask how the separate classes of spiritual beings participate in its progress. Spiritual beings at different stages of evolution directed the processes of the separation of the Sun and Moon from the earth, as a result of which that progress came to pass. We have first to consider a class of spiritual beings which attained a certain stage of evolution during the Old Sun period; they belong to the Old Sun evolution because it was destined to provide a field of action for them. These are beings which separated the sun from the earth during the Earth period, because during Old Sun they were Sun-bound in the same way as humanity is now Earthbound. As we have seen, they needed the Sun for their further evolution and with the Sun they left the Earth in order to work upon the latter from without. When the Sun spirits had withdrawn the Saturn and Moon spirits were left on the Earth. The development of the Saturn spirits was such that they could direct and guide the separation of the Moon from the Earth; they had passed through the same stage on Old Saturn as the Sun spirits had done on the Old Sun; their maturity had preceded that of the Sun spirits, and they were therefore able to separate the Moon from the Earth and to stimulate from within the inner development of man, who, otherwise, would have hardened and become mummified. It may be said that the withdrawal of the Sun was brought about by the Sun spirits, and that of the Moon by the Saturn spirits. The Sun is a cosmic symbol for the act of the Sun spirits, the Moon for that of the Saturn spirits. And what is left upon the earth itself Spirits of the Old Moon period.

It will be useful at this point to bear in mind a definite epoch of the Earth evolution; that at which the Moon had just left the Earth. The Earth, from which the Sun had withdrawn still earlier, was then in a very different condition from that of today. If the Earth had then been in an exactly similar state to that of today, the whole process would have been unnecessary.

It was compared to the present mineral vegetable, animal and human kingdoms—very imperfect in that early period. The various continents had not separated off from each other everything was in a kind of chaos. Super-sensible sight would search in vain at that period for the mineral, vegetable, animal and human kingdoms as they are today. These forms have all developed as a result of the influence of the Sun and the Moon from without, and this was the purpose of the withdrawal of these two bodies. The influences which worked upon the Earth from the Sun and the Moon charmed from it, as it were, everything that has since arisen upon it and all that surrounds us today. The outer forms of the minerals, the plants, the animals and of physical man have been produced by the beings which work from the Sun; whereas the beings which work from the Moon have stimulated the soul life of men and of animals. This is an approximate and broad sketch of evolution from the so-called Lemurian epoch on into that of Atlantis. It was during the Atlantean epoch that, very slowly and gradually, the Earth began to wear an appearance more or less similar to that which we see around us today. It is necessary, therefore, to distinguish in the course of the Earth evolution since the withdrawal of the Moon, between a chaotic Earth and an organised one which has been influenced by the Spiritual beings in its environment.

What is here stated need not necessarily be acquired from historical tradition. Suppose for example that the initiate wisdom of ancient and venerable India, of the Persian sages, of the Egyptian initiations, or of the Greek Mysteries had all been lost; suppose no external documents of any kind whatever were left to tell us of the pristine teaching concerning the spiritual foundations of our earth evolution. Even then the possibility of developing super-sensible consciousness would not be lost; everything that is said here can be discovered by means of super-sensible investigation without the aid of any historical document. We have to do with something, which at the present time can be studied at its source; even mathematics may also be learnt from original sources.

Let us now try to find a link between the results which super-sensible investigation has given us and life in ancient times. It is obvious that some other method might be adopted, but the purpose of this course of lectures is to compare what can be found irrespective of any historical record, with what has been handed down by another kind of tradition. We will go back, not so very far, to a historical personage who lived in a comparatively ancient period of Greek culture, of whom history knows very little and the length of whose life even is veiled in much uncertainty. Pherecydes of Syros is in a certain respect the forerunner of the other Greek sages.

He lived at a time in Greek spiritual development called the epoch of the Seven Sages.—This period preceded that of all historical Greek philosophy. The little that external history tells us of Pherecydes of Syros is very interesting; he, among others, is spoken of as the teacher of Pythagoras; and many of the teachings of Herakleitos, of Plato and of later sages can be traced back to him. It is said that he taught the existence of three principles fundamental to the whole of evolution, and called them Zeus, Kronos and Chthon. Now what precisely did he mean by these names? It will at once be realised that Kronos is only another name for the Old Saturn evolution. In the teaching of Pherecydes, Kronos is the totality of spiritual beings belonging to the kingdom of Old Saturn, who during the course of the Earth evolution were able to bring about the separation of the Moon. Now for Zeus! Zeus is a word of uncertain meaning when used in ancient times, for it was applied to spiritual individualities at very different stages of evolution. But men in ancient Greece who know something of initiation recognised in Zeus the ruler of the Sun spirits. Zeus lives in the influences which came to the Earth from the Sun. Chthon is a designation of the somewhat chaotic condition of the earth after the withdrawal of the moon, at which time neither plant nor animal nor human forms were to be found. In most remarkable words, Pherecydes spoke of the holy primordial triad, of Zeus, Kronos and Chthon, principles fundamental to the earth, having come over from pre-terrestrial ages; he also speaks of a further evolution. But in ancient times men did not clothe matters of this kind in such dry, crude concepts as they do today, they drew vivid pictures of what they saw and recognised in spiritual realms. Pherecydes said: ‘Chthon becomes Gea (today called earth), because of the gift of Zeus whereby she came to be covered as with a garment.’ This is a wonderful description of that evolution which I have just outlined in a few short words. The earth was alone; outside it were the sun and the moon, the spiritual kingdoms of Zeus and of Kronos. The sun from without began to work upon the earth and to fructify it in its then chaotic state; or, in the language of the old Greek sage, Zeus fructified Chthon. The beneficent influences of the kingdom of Zeus were sent down to the physical earth in the warmth and light of the sun. This was the gift made by Zeus to the earth. The earth covered herself with the garment of plant and animal forms, and with the forms of physical men. Chthon becomes Gea; therefore, because of the gift of Zeus the earth covers herself with a garment.

This is a wonderful picture, expressed in beautiful language, of what super-sensible consciousness is able today to rediscover in the epoch of the Seven Greek Sages. And Pherecydes could not have made such strikingly vivid statements, which can be verified by modern super-sensible consciousness, without definite personal knowledge. This knowledge he derived from the so-called Phoenician initiation. He was an initiate of the temples of ancient Phoenicia and had brought over into Greece the Temple wisdom which he was at liberty to teach. A great deal of oriental wisdom came over in this way.

This is one example, among many, of the things that may be re-discovered in the words of the old sages independently of historical tradition. In this instance we have not gone back so very far in human history. If we are able rightly to interpret the expressions used, it is also possible to re-discover original teachings of very ancient times. It would, however, be false to accept the simple explanation that this or that Eastern teaching concerning the evolution of the world is found under the same form in Pherecydes of Syros, in the old Egyptian epoch, in the days of the Chaldean sages, and in the ancient Indian period. If this were the case, it might well be imagined that a wisdom rediscovered today is to be found, in different form, wherever humanity has striven after it; that wisdom is one and the same at all times and in all places. In its abstract sense there is not the slightest objection to be raised to this statement; it is true, but it expresses only a portion of the whole truth. Just as from the rest of a plant to the fruit there is not a regular succession of similar forms, but a variety, composed of green leaves, coloured petals, stamens, etc., of higher and higher development, so does diversity appear in the progress of human life on earth. Correct though it is to say that the sense wisdom appears again and again in different forms, an evolution or a development does nevertheless take place; and it is not at all correct to say that we find in ancient Indian times exactly the same conditions as exist today. That would be as inaccurate as to state that the blossom of a plant is the same as the root. True, the same force exists within it, but the reality emerges only if progress and development are recognised to be fundamental expressions of the secrets underlying human evolution. The teachings of the first post-Atlantean epoch may still be given today; what Pherecydes of Syros taught can be repeated today; but the earth evolution has also been enriched, and impulses have since been poured into it.

The importance of the Christ impulse in human evolution has already been indicated. That is a thing apart, standing alone in the evolution of the earth; there is nothing which can be compared with it. It has come to my knowledge that people have spoken of injustice in connection with human evolution if it were true that, for so many thousands of years before the coming of the Christ, full wisdom could not be imparted to mankind. Why was it, these people ask, that anything could be withheld from pre-Christian men? They seem to think, in view of the fact that justice is universal, that although the forms of truth have changed, new truths cannot have been added to the old; for if it were otherwise, men living in post-Christian days would be destined to receive something higher than men of pre-Christian times. Now it is understandable that such things should be said in the outer world, but it is not understandable that students of spiritual science should make such statements. And why? Because the men who incarnate during the post-Christian epoch are those who have passed through previous incarnations, and what they could not possibly learn before the appearance of Christ on earth they must learn after that event. Anyone who believes that man incarnates again and again only to learn exactly the same wisdom, has no serious appreciation and feeling for reincarnation in his soul; for to believe in reincarnation seriously means to realise its goal and its purpose and to know that there is good reason for our returning to earth repeatedly. We come back in order to have new experiences. It is a platitude to say that exactly the same wisdom is to be met with again and again in different conceptions of the world. The concrete fact is that wisdom develops, that it takes on higher and higher forms, until there comes into being on the Earth something that is ripe to pass over into another condition, in the same way as Saturn, Old Sun and Old Moon passed over to the Earth condition. There is real progress and not mere repetition—that is the whole point. And here lies the difference between Eastern and Western modes of thought. Western thought, in face of the whole task and mission of the West, can never separate itself from an actual, a concrete historical conception of the evolution of the Earth; and an historical conception implies the idea of progress, not of mere repetition. It was in the West that the real concept of historical development arose. If anyone falls into a purely oriental way of thought (and its truth is not in any way questioned, only the historical sense must be added to it) because he has not grasped the idea of historical progress, he may easily lose sight of the meaning of history altogether. He may find himself faced with the question: ‘What is the purpose of this eternal repetition or recurrence of the same thing?’ That was a problem raised by Schopenhauer who had no understanding of history in its real sense, and whose exoteric teaching was influenced in high degrees by what he had absorbed from Oriental life. Statement of a higher truth in no way impugns a lower, lesser truth; spiritual science fully assents to statements of a non-historical nature in Oriental spiritual life. But the point at issue here is that of raising a mode of thinking to a higher level; or, as we may say, of illuminating Oriental thought by the light of the West.¹

What I have said here in general terms I should like to illustrate by an example. From what has been said it will be realised that the discoveries of modern super-sensible investigation are to be found under another form in ancient times, if we look for them there. It is only possible to throw light on antiquity by starting from the present. Let us in this connection take a definite spiritual individuality. If we go back to a time when men brought down into the Vedas what was in a certain respect an echo of the sublime wisdom of the Holy Rishis, we find, among many appellations of divine beings, the name of Indra. If, from the point of view of modern super-sensible investigation I were to give an answer to the question: ‘What kind of being is the Indra mentioned in the Vedas?’ it would be best for me to explain how it is possible for a modern man to acquire a conception of that being by means of spiritual sight. We have already seen that by rising from the physical to the soul world, Spiritual beings can be perceived behind everything surrounding us in the world, behind fire, air, water and earth, which are their external expressions or manifestations. In the spiritual realm behind the element of air, for instance, a host of spiritual beings appear, beings which do not descend so far as the physical world, but express themselves—therein through the air. In the soul-world we meet them as entities, as individualities, and the mightiest of them is still to be found today in him who in ancient India was named ‘Indra.’ Indra is associated with the whole regulation of man's breathing process, and to his activity we owe the fact that we breathe as we do today. Humanity may look up to this being forever and realise that it is the mighty Indra who has endowed them with the instrument of breath. The activities of such a being are not however limited to one sphere, and humanity owes much else to Indra; they owe to Indra the force which must pour through their muscles if their enemies are to be conquered in war. Hence men were able to pray to mighty Indra for power to be victorious in battle, since this also was one of his functions. To this same being (which needs no name if only its presence is realised) is to be ascribed the flashing of the lightning effects of storms. For these things, too, prayers may be raised, if, in the praying, the gods are thought of.

Indra exists for us today as he existed in ancient Vedic times, but we must now pass on to another consideration. Suppose we take this being named Indra as actually seen by the Old Indian initiates when their spiritual sight was opened in the soul world, and ask ourselves whether the initiate of modern days sees him in the same form? The answer is that he does, in fact, see everything perceptible to the ancient initiate, but something else as well. To take a rather trivial example, suppose we consider a man in the fortieth year of his life and call him Muller. He is the same person who thirty years previously was a boy of ten, but he has changed, even if his name is the same. It would be incorrect to describe this man Muller as a man of forty if we took his appearance at the age of ten; he has passed through a certain development, which must be taken into account when speaking of him in his present condition. Is it to be imagined, then, that while men on the earth continually develop during their single lives and also from life to life, spiritual beings remain at the same stage at which they manifested themselves to the spiritual consciousness of an ancient Indian initiate? Is it right to conceive of the gods as remaining unchanged through thousands of years? It certainly is not; Indra has passed through an evolution since the days when seers of ancient India looked up to him with reverence. Now what has happened to this mighty figure of Indra, and how does his evolution manifest itself if we look back upon it with spiritual consciousness? At a certain moment in evolution something very remarkable with regard to Indra comes to pass. In order to have a clear conception we must repeat certain things. We will direct our spiritual consciousness in the soul world to the ancient Indian god, Indra and follow him through thousands of years. We come to a point of time when there is an appearance of rays of light falling from an entirely different spiritual being upon Indra, who is himself illumined by them and ascends to a higher stage of development. It is rather like learning something important from another individual at a certain age, which changed one's whole life. This happened in the case of great Indra, and since that time there has streamed from him the same influence as was to be found in ancient India, only enriched by the spiritual light of another being which was shed upon him. It is possible to indicate the precise moment in the history of the evolution of humanity when this took place. The God, Indra, is to be found in the soul world at a time when the Christ was not yet perceptible to Earth evolution, although the Christ light shone upon him. A man who is able to perceive Indra may well say that this Being now reveals something different from his earliest revelations; for at first the Christ light did not ray back from him. Since the point of time in question, Indra has not shed his own light into the spiritual evolution of the earth, but has reflected the light of Christ, just as the moon reflects the light of the sun. The light thus rayed back by Indra, not directly perceptible on earth and in which therefore we cannot actually recognise Christ, was proclaimed by Moses to his people. Moses gave the name of Jahve or Jehovah to this Christ light rayed back by Indra as the sunlight is reflected by the moon. In lectures upon the Gospel of St. John, I have spoken about another aspect of this matter. The Christ is heralded, and Jahve or Jehovah is the name of the Christ light rayed back by an ancient deity. It is a prophetic heralding of Christ. Indra himself passed to a higher stage of evolution through this contact with the Christ light. He did not of course become Jehovah. It is not correct to say that Jehovah is Indra. But we can understand that as Indra manifests himself in lightning and thunder, even so does Jehovah manifest himself therein, because a being can only reflect in accordance with its own nature. Jehovah therefore was manifested in lightning and thunder.

This is an instance of spiritual being accomplished in its own realm in the same way as human evolution in our world, and of the fact that the same picture of the spiritual beings is not forthcoming after the lapse of thousands of years. History is being made in the spiritual world, and earth history is only the outer expression of this spiritual history. Every earthly occurrence has its course in events of the spiritual world, and it is necessary to understand these spiritual events in detail.

By this example I have tried to show what it means to throw light upon antiquity from a modern point of view. History is a concept which must be taken quite seriously, and the instance given should elucidate spiritual life. If we bear in mind the fact that there are wisdom-beings to be found today by occult research which we encounter again when we go back in time, only under different names and different manifestations—and at the same time remember that historical evolution and progress are realities in spiritual life—which underlie all that is physical, we have grasped two principles of fundamental importance to all progressive spiritual science that is to influence the future of humanity.

• 1. This seemingly rather sweeping statement is justified by the fact that it deliberately opposes the oft-repeated declaration of mystical world-conceptions that fundamentally the, different religions, etc., are only the transformation of a single primordial wisdom and nothing more than that.

In our efforts to understand existence it is our practice to trace the course of some aspect of its development up to the present time, and we have had many opportunities of becoming familiar with the idea that everything we perceive around us is in course of evolution. We must get used to applying the idea of evolution more widely, we must apply it in spheres not usually associated with it today—for instance, we must apply it to the life of the soul. We probably do recognise it as it manifests itself outwardly in the life of the individual between birth and death. But so far as humanity as a whole is concerned, people immediately think of evolution as an ascent from the condition of the lower animals and draw the conclusion—even from the standpoint of modern knowledge a somewhat fanciful one—that the human has evolved out of the animal—as if the higher could, without more ado, evolve out of the lower! It is of course not my task in this cycle to show in detail, as I have often done, that our present consciousness has undergone a far-reaching evolution, that the kind of consciousness, the kind of soul-life we have today, was preceded by another form of consciousness. We have often described this earlier form as a kind of lower clairvoyant consciousness. Our modern consciousness furnishes us with mental images of outer objects by means of external perception. But that other earlier consciousness can best be studied if we look back to the Moon evolution.

The most outstanding difference between the evolution of the Moon and that of our present earth is that the old form of clairvoyance, a kind of picture-consciousness, has been superseded by the present-day object-consciousness. I have for many years been calling attention to this, and years ago I was able to give information out of the Akasha Chronicle on the subject of evolution. It appeared in the early essays of the magazine Lucifer-Gnosis.¹ There I pointed out that the old, dreamlike picture-consciousness which characterised our own nature in former times has developed into our earth-consciousness, into what today gives us consciousness of external things, consciousness of things outside us in space as contrasted with what we ourselves are in our inner being. This ability to distinguish between external objects and our own inner life is what characterises our present state of consciousness. When we have an object in front of us—let us say a rose—we say: “That rose is there in space! It is separated from us; we stand at a different spot from it.” We perceive the rose, and make a mental image of it. The mental image is within us, the rose is outside. The distinction between outer and inner is the mark of our present-day consciousness. Consciousness on the Moon was not like that. Beings with the Moon-consciousness made no such distinction. Suppose that when you looked at the rose you were not conscious that the rose was outside, and that you were making a mental image of it, but that you felt “The real being of this rose which hovers there in space is not confined to the space which it occupies, but its being extends outward into space, and is actually in me.” Indeed you could go further. Suppose that when you looked at the sun you did not feel that the sun was above you and that you were below, but felt that while you were forming a mental image of the sun it was within you; suppose your consciousness was taking hold of it in amore or less spiritual way! Then there would be no distinction between outer and inner. If you can make that clear to yourselves, you will have grasped the outstanding characteristic of consciousness as it was throughout the Moon evolution.

Another quality of this consciousness was that it was pictorial; things did not appear directly as objects, but as images, just as today dreams often unfold as imagery. For example, a dream can take its course in such a way that a fire external to ourselves appears as a being radiating light. It was somewhat in this way that consciousness on the Moon perceived things. It was a pictorial consciousness, at the same time permeated with the quality of inwardness.

There was yet another essential in which the consciousness of that time differed from that of our present time. It did not work in such a way that outer objects would have been there at all as they are for our present earth-consciousness. For the consciousness of the Moon period what we today call our environment, what we perceive in the vegetable, the mineral, the human kingdoms as sense-objects, was not there. What was there—on a lower, dreamlike level—was something similar to what there is in the soul today when the power of seership awakens, when conscious clairvoyance awakens. The first awakening of clairvoyant consciousness is of such a nature that to begin with it does not extend to external Beings. This is a source of countless deceptions to those who are training themselves esoterically to develop clairvoyance.

Such a training progresses by stages. There is a first stage which unfolds in various ways. In it the student sees many things around him. But he would make a great mistake if he were straightway to think that what he sees around him, so to say in spiritual space, is also spiritual reality. Johannes Thomasius in my Mystery Play goes through this stage of astral clairvoyance. Let me remind you of the scenes which rise before his soul as he sits in meditation down-stage, and feels in his soul the dawn of the spiritual world. Pictures arise in his soul, and the first one is that the Spirit of the Elements brings before him persons whom he has previously known in life. In the Play, Johannes Thomasius has come to know Professor Capesius and Doctor Strader. He knew them on the physical plane, and there formed certain impressions of them. Then, when after his great sorrow his clairvoyant capacity breaks through, he sees them again. He sees them in remarkable forms. He sees Capesius as a young man, as he was at the age of twenty-five or twenty-six, and not as he is at the moment when he, Johannes Thomasius, sits meditating; and he sees Doctor Strader as he will be in his present incarnation when he is old. This and many other pictures pass through the soul ofJohannes Thomasius. These pictures which are really living in the soul through meditation can only be represented in the play as happening on the stage. It would be quite wrong for Johannes Thomasius to regard this as deception. The only right attitude towards all this would be to say to himself that he cannot yet know how far this is reality or deception. He does not know whether what the pictures show is an external spiritual reality or not; that is, he does not know whether it is something inscribed in the Akashic record or whether he has expanded his own self to a world. It could be either, and he must recognise that fact. It is only from the moment when the Devachan consciousness begins, when in Devachan he perceives the spiritual reality of a being whom he knows on the physical plane—Maria—that he is able to look back again and to discriminate between reality and mere picture-consciousness. Thus you can see that man has to pass through a stage in the course of his esoteric development in which he is surrounded by pictures, but is unable to distinguish between what is a manifestation of spiritual reality and what is merely picture. The scenes of the Mystery Play of course were intended to express spiritual realities. The appearance of Professor Capesius is a real picture of the young Capesius, as it is inscribed in the Akashic record, and the appearance of Doctor Strader is the real Strader as he will be in his old age. They are intended to be real in the play, only Johannes Thomasius does not know it.

The stage of consciousness I have just described was experienced on the Moon, only at a lower, more dreamlike level, so that no faculty of discrimination was possible. The ability to discriminate only began later. You must try to get a thorough grasp of what I am telling you. Let us bear in mind that the clairvoyant lives in a kind of picture-consciousness. But during the Moon period the pictures which arose were in the main quite different from the objects of our earthly consciousness; and the same thing applies today in the early stages of clairvoyance. To begin with, the clairvoyant does not see spiritual things at all; he sees pictures, and the question is what do these pictures signify? In the first stages of clairvoyance they do not express real spiritual Beings, but a kind of organic consciousness. The experience is a pictorial representation, a projection into space, of what is actually taking place in himself. To take an actual example, when the clairvoyant begins to develop these forces in himself, he can have the experience of seeing two luminous globes far outside in space. He sees pictures of two globes in luminous colour. If he were then to think to himself “there outside me are two Beings,” the probability is that he would be quite wrong; at any rate that would be the case to begin with. What is happening is that his clairvoyance is projecting outwards into space forces which are at work in himself, and he sees them as two globes. And these two globes could represent what is at work in his astral body to produce within him the power of sight in his two eyes. This power of sight can be projected outwards in the form of two globes. Thus what is actually to be seen is an inner faculty showing itself as an external phenomenon in astral space. It would be a very great mistake for such an experience to be taken to herald the external presence of spiritual Beings.

It would be a still greater error if in these early stages by some means or other it were to happen that voices were heard, and these voices taken as inspirations from outside. That is the greatest error into which one can fall. Such an experience can hardly be more than an echo of an inner process; and while what appears in picture form, in colour, usually represents fairly pure inner processes, voices as a rule manifest lower and rather worthless elements of soul-life. It is best for anyone who begins to hear voices to cultivate the greatest distrust of them. The early stages of these imaginal representations should always be received with the greatest caution. It is a kind of organic consciousness, a projection outwards into space of one's own inner being. Such an organic consciousness was quite normal during the Moon evolution. The human being at that stage scarcely perceived anything except what was happening to himself.

I have often called attention to an important saying of Goethe's: “The eye has been formed by the light for the light.” This saying should be taken quite seriously. All man's organs have been formed by his environment, out of his environment. It is a superficial philosophy which stresses only one side of this truth, that without the eye man could not perceive light. For the other important aspect of the truth is that without light the eye could never have developed; and in the same way without sound there would have been no ear. Looked at from a deeper standpoint Kantianism is very superficial, because it only gives half the truth. The light which weaves and floods throughout the cosmos—that is the cause of the organs of vision. During the Moon period, the main task of the Beings who took part in the development of our universe was the construction of our organs. First these organs have to be built up; then they are able to perceive. Our present objective consciousness is due to the fact that organs have first been formed for it. The sense organs, as purely physical organs, had already been formed on Saturn, with the eye somewhat like the photographer's camera obscura. Purely physical apparatuses like that can perceive nothing. They are constructed according to purely physical laws. In the Moon period the organs acquired an inner life. Thus on Saturn the eye was so formed that it was merely a physical apparatus; at the Moon stage, through the sunlight which fell upon it from without, it was transformed into an organ of perception, an organ of consciousness. The essence of this activity during the Moon evolution is that the organs were, so to say, drawn forth from the Beings. During the earth period light works essentially on the plants, maintains plant development. We see the outward result of this activity of light in our flora. During the Moon evolution light did not act in this way, it drew forth our organs; and what was perceived by man at that time was this work upon his own organs. He perceived it in the form of pictures which seemed, it is true, to fill cosmic space. The pictures seemed to be spread out in space. In reality they merely represented the work of elementary existence upon the human organs. During the Moon period what man perceived was his own inner becoming, he perceived this work upon himself, saw the way he was fashioning himself, the way he was evolving his perceiving eye out of his own being. Thus the outer world was an inner world, because the entire outer world was working upon his inner being. And he made no distinction between outer and inner. He did not perceive the sun as external to himself. He did not separate the sun from himself, but within himself he felt his eyes coming into existence. And this active coming into existence of his eyes expanded for him into a pictorial perception which filled space. That was how he perceived the sun, but it was an inner process. The characteristic thing about the Moon-consciousness was that one was surrounded by a world of pictures, but these pictures represented an inner development, an inner formation of soul. Thus the Moon-man was enveloped in the astral and felt his own development as an external world. Today it would be an illness to perceive this inner development as an outer world, not to distinguish these pictures from the world outside, to perceive the outside world merely as a reflection of one's own growth. During the Moon evolution it was normal. For instance, man perceived in his own being the work of those Beings who later became the Elohim. He perceived the activity of the Elohim somewhat as today you might perceive your blood flowing into you! It was inside him, but it was reflected in pictures from without.

But on the Moon such a consciousness was the only one possible. For what happens upon our earth has to take place in harmony with the whole cosmos. A consciousness such as man has upon the earth, with this distinction between outer and inner, with this perception that real objects are there outside us, and that our inwardness exists alongside them, called for the whole evolutionary transition from the Moon to the earth, called for an entirely different kind of cleavage in our cosmic system. During the Moon evolution, there was no separation between Moon and earth, as there is today. We have to think of the Moon as the present earth would be if the moon were still united with it. So all the other planets, including the sun, were quite differently formed; and under the conditions which then obtained only a picture-consciousness was possible. It was only after our whole cosmos had assumed the form it now has, encompassing the earth, that our present objective consciousness could develop.

Such a consciousness as man has on earth today was withheld from him until the time of earth evolution. Not only was man without it, but none of the other Beings whom we speak of as belonging to this or that hierarchy had it. It would be superficial to think, because the angels underwent their human stage on the Moon, that they must therefore have had on the Moon such a consciousness as man has today on the earth. It was not so, and this is what distinguishes them from men—that they experienced their humanity in another consciousness. An exact repetition of the past never takes place. Each evolutionary impulse happens once only, and happens for its own sake and not for the sake of repeating something. Thus to produce what we know today as human, earthly consciousness all the processes which have actually brought this earth about were needed—for that purpose man had to be there as man. It was impossible for such a form of consciousness to develop at an earlier stage of evolution. To us an object is something outside us; earlier, all the Beings of whom we can speak had a consciousness which made no distinction between outer and inner, so that it would have been nonsense for any of them to say: “Something is standing before me.” Even the Elohim could not say that; they had no such experience. They could only say: “We live and weave in the cosmos; we create, and in creating are aware of this our creation; objects do not stand before us, do not appear to be before us.” To say “objects appear before us” conveys a situation in which we are confronted by something real formed in an external space from which we ourselves are separated. This did not come about even for the Elohim until the time of earth evolution. During the Moon evolution, when these Elohim felt themselves weaving and working in the light which streamed from the Sun upon the Moon, they might have said to themselves: “We feel ourselves to be within this light, we feel how with this light we sink into the beings who live as men on the Moon; we speed through space with this light.” But they could never have said: “We see this light outside us.” There was no such thing on the Moon. That was a completely new earth experience.

When at a certain stage in the Genesis account the momentous words occur And God said, Let there be light, it meant that something new had happened, that the Elohim did not merely feel themselves to be flowing with the light, but that light streamed back to them from objects, that objects appeared to them from without. This is expressed by the writer of the Genesis account when to the words And God said, Let there be light he adds: And God saw the light. In this ancient document there is nothing superfluous, nothing meaningless. If only men could learn, among much else that this document could teach them, to ascribe to it nothing that is not pregnant with meaning, to take nothing in it as an empty phrase! The writer of the Genesis account wrote nothing unnecessary, nothing by way of commonplace embellishment to enhance the beauty of the creation of light; he does not make the Elohim say anything like this: “We see the light and are very pleased with ourselves that we have made it so well.” What the brief sentence emphasises, what it signifies, is simply that something new has come about.

Moreover it does not say merely And God saw the light, but that He saw that it was beautiful—or good. [ The English Authorised Version uses the word “good.”] Note that in the Hebrew tongue the distinction between “beautiful” and “good” was not made as it is today. The Hebrew language has the same word for good and for beautiful. What is the significance of this? In ancient Sanskrit, even in German, there is still an echo of what it meant. The word “beautiful” covers all words in all languages which mean that an inner spiritual element reveals itself in an external form. To be beautiful means that something inward is externally manifest. Today when we use the word “beauty” we are thinking most truly when we hold that an inner spiritual reality in the beautiful object is represented on its surface in physical form. We say that something is beautiful if the spiritual, so to say, shines through what is externally sense-perceptible. When does a marble sculpture become a thing of beauty? When its form arouses the illusion that spirit indwells it. Beauty is the manifestation of the spiritual through the external. Thus when in Genesis we come to the words God saw the light, we can say that they convey the specific quality of earth evolution; also that what could formerly only be experienced subjectively now manifests itself from without; that the spirit presents itself in its external manifestation. Thus we can paraphrase the biblical words by saying “and the Elohim experienced the consciousness that something in which they themselves formerly existed confronted them as an external phenomenon; and they realised that the spirit was behind this appearance and came to expression in the external.” This is the significance of the word “beautiful” or “good.” Wordy explanations will not help us to understand the Genesis account, but only diligent search for the secrets which are really hidden behind the words. Then research will yield rich fruits; whereas all too many interpretations are nothing but tiresome pedantry.

Let us go a step further. We have seen that the characteristic features of the Moon evolution were only able to come about through the separation of the Sun from the Moon. Then we have seen that during the earth evolution it again became necessary for the sun to separate off from the earth; we have seen that a duality is necessary for a life of full consciousness. The earth element had to withdraw. But in such a withdrawal something else is also involved; the elementary conditions of the moon nature and of the sun nature change, become different. If you make a study of our present sun, even from a purely physical aspect you are obliged to say to yourselves: “The conditions which we have on earth and which we call solid and liquid are not to be found in the physical sun.” The most you can say is that the sun still condenses to the gaseous state. This is recognised by modern physics. Such a separation of elementary conditions comes about through the severing of what was previously a unity.

We have seen that the earth develops in such a way that a gradual densification downward takes place from warmth to solid, to earth, and that what is above as elementary existence light-ether, sound-ether, life-ether—seems to press inwards from without. But this description does not fit the part which goes out as the sun. It would be better therefore to say that there are seven states of elementary existence. The first, the most rarefied state, which constitutes and brings about life; then what we call number, or sound-ether; then light-ether; then warmth-ether; then we have air, or the gaseous element, the watery element and fmally the earthy or solid. It is in the earth that we have to look mainly for the elements up as far as warmth. Warmth permeates the earth, whereas the earth only shares in light in so far as the Beings in its environment—or if you like the bodies in its environment—take part in the life of the earth. Light streams upon the earth from the sun. If we wish to locate the three higher elementary states—light-ether, the ether of spiritual sound, and life-ether—we must place them in the sphere of the sun. In the earth we have to look for the solid, fluid and gaseous elements; warmth is shared by both earth and sun.

The Sun separated off for the first time during the Moon evolution. It was then that the light was for the first time active from without, but not then as light. I have just pointed out that the sentence in Genesis which reads And God saw the light ... could not have been spoken in respect of the Moon evolution. There one would have had to say that the Elohim speeded through space with the light, were in the light, but saw it not. Just as today one swims in water and moves forward in it without actually seeing it, so one did not see the light, but light was a bearer of the work in cosmic space. It was with the coming of earth evolution that light began to appear, to be reflected by objects.

It was natural that this, which held good for light on the Moon, should itself reach a higher stage of development during earth evolution. It is therefore to be expected that what applied to light on the Moon should during earth evolution apply to the sound-ether. This would involve that what we call spiritual sound was not perceived by the Elohim as reverberating back to them in the manner of the reflected light. Thus, if Genesis wished to convey that evolution was advancing from the activity of the light-ether to that of sound-ether, it would have to say something like this: “And the Elohim saw the light in the developing earth, and saw that it was beautiful.” But it could not go on in the same way to say: “And the Elohim during this phase perceived the sound-ether”; it would have to say “they lived and wove in it.” Nor could it be said of the second “day” of creation that the Elohim perceived the stir which separated the elements above from those below; it could not be said of this work of the Elohim that they perceived. The words “perceive” and “beautiful” would have had to be omitted. Then the description would correspond with what can be observed through Spiritual Science.

Thus the seer who wrote the Genesis account had, when describing the second “day,” to leave out the words: And God saw ...

Now look at Genesis. On the first “day” it reads: And God saw the light, that it was good. On the second day of creation, after the end of the first day, it says: And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters ... and it was so. And God called the firmament Heaven. And the evening and the morning were the second day. The sentence And God saw ..., which we find on the first day, is left out on the second day. Genesis gives the facts as we should expect them to be given from what we have been able to observe by spiritual scientific method.

Here again is a knotty point of which the commentators of the nineteenth century have not known what to make. There have been commentators who said: “What does it matter if the second time the words are omitted? The writer just forgot them.” Men should learn that Genesis not only records nothing irrelevant, but also omits nothing relevant. The writer has forgotten nothing There is a profound reason why on the second day of creation these words are not to be found. Here we have another example—I could quote many—of what fills us with immense reverence for such ancient records.

We could learn much from these ancient writers, who really needed to take no oath, but followed of their own accord the rule of telling the whole truth, and nothing but the truth which they knew. They felt through and through that every word that stands there must be sacred to us, and equally that nothing essential must be omitted.

We have now gained an insight into the composition of what are called the first and second “days” of creation. Anyone who discovers through spiritual investigation what lies behind things might well say to himself, as he turns to his Bible, “It would be marvellous, it would be astounding, if these intimate details which can be discovered by scrupulous spiritual investigation should be corroborated by the words of the ancient seer who took part in the making of Genesis.” And when he finds that the astounding thing is true, a wonderful feeling comes over him—a feeling such as should indeed penetrate human souls if they are once more to appreciate the holiness of this ancient document.

• 1. Many of these articles were subsequently published in English in book form as Atlantis and Lemuria (Anthroposophical Publishing Co., 1923).

Jesus ben Pandira and Initiation among the Essenes. The secret of numbers. Reflection of cosmic conditions in human evolution. The secret of the blood in the line of descent, and the secret of cosmic space

Ww have to realize that Jesus ben Pandira was in no way related to the personality or individuality of either the Jesus of the Gospel of Matthew or of the Gospel of Luke, or any other Gospel; he lived a hundred years before the Christ Event, and was stoned and hanged upon a tree. It is most important that he should not be confused with the Jesus of the Gospels.

Of Jesus ben Pandira it need only be stated that neither occult knowledge nor any clairvoyant faculties are necessary to prove his existence, for information in regard to this can be had from the Hebrew Talmud. Confusion with the actual Jesus has occurred at various times, even as early as the second century of the Christian era. Having stated emphatically that Jesus ben Pandira is not to be identified with the Jesus of the Evangelists, it is nevertheless necessary to establish the real historical connection of these two personalities. This is only possible by means of occult investigation; the connection between them only emerges after a study of the evolution of mankind and those who guide it.

Gazing upwards to those beings who lead human development, we come at last to a group of high individualities who, according to Eastern terminology, are called Bodhisattvas—for it is in the East where knowledge of them has been established. There are many Bodhisattvas; they are the great teachers of mankind. From the spiritual worlds they infuse into humanity through the Mystery schools what according to the degree of human ripeness is appropriate to each epoch. Bodhisattvas succeed one another throughout the ages. Two of them are of special interest to present humanity, one, who as son of King Sudhodana became Buddha; and the other, his successor in this dignity, who is still a Bodhisattva. Both Oriental wisdom and clairvoyant investigation agree that the latter's mission will extend over the next two thousand five hundred years, when this Bodhisattva will rise to the higher rank of Buddha as did his predecessor. This, the present Bodhisattva will then be exalted to the dignity of Maitreya Buddha. In the long line of Bodhisattvas we have to recognize the great guiding teachers of evolution, but they should not be confused with the source of their teaching, the source from which they themselves draw what they bestow upon humanity. Rather we have to picture a collegium of Bodhisattvas, and the centre of this collegium is the living source whence this teaching is derived. This living source is none other than He Whom we call the Christ, from Whom all Bodhisattvas receive what in due course they hand on to humanity. A Bodhisattva devotes himself principally to teaching, but upon attaining Buddha-hood he ceases to descend into incarnation, and his mission becomes different. In accordance with all Eastern philosophy it can be said that Gautama Buddha, who, in his last incarnation, was the son of King Sudhodana, has since then only experienced incorporation as far as the etheric body. In the course of lectures on the Gospel of Luke we explained what the next task of this Buddha was.

When the Jesus of the Gospel of Luke was born—the Nathan Jesus of whom Luke tells, and who is not to be confused with the Jesus of the Gospel of Matthew—the Being of the Buddha, who was then incorporated as far as the etheric body, entered into the astral body of the Nathan Jesus. It is therefore possible to say that having incarnated as Gautama Buddha, this Being did not come again as a teacher, but was henceforth present as a living force. He had become an actual force working from the spiritual world into our physical world.

To teach is one thing; to work as a living force with the forces of growth is something quite different. A Bodhisattva is a teacher up to the moment he attains Buddha-hood, from then onwards he becomes a vital force, filling with constructive power everything with which he is concerned. In this way the Buddha entered the organism of the Nathan Jesus as described by Luke. From the sixth century B.C. it is to the Buddha's successor, the coming Maitreya Buddha, that humanity must look for its teacher. His chosen instrument was the circle of the Therapeutæ and Essenes, and he poured down his inspiration especially through his disciple, Jesus, the son of Pandira, the purest, the most noted, the most exalted of them all. Thus we have to realize that the content of this Bodhisattva-teaching streamed forth into humanity through the Essenes.

The actual sect of the Essenes, as regards its profounder teaching, disappeared comparatively soon after the Christ Event, as external history testifies. Hence it need not sound improbable when I say that they were employed as a means for bringing down from the spheres of the Bodhisattvas what was necessary to prepare humanity to grasp the mighty event of the coming of Christ. The most important teaching man had received to aid him in the understanding of the Christ Event had its source in these communities. Jesus ben Pandira was chosen to receive inspiration from that Bodhisattva who was destined to become the Maitreya Buddha, and whose influence was active among the Essenes; he was inspired to impart a teaching that was to make comprehensible the Mystery of Palestine—the Mystery of Christ. External history knows little of the Essenes, more exact information regarding them is only possible with the aid of occult investigation; hence in a society like this I can speak without hesitation of secrets known to the Essenes and Therapeutæ that are needful to an understanding of the Gospel of Matthew.

These communities flourished a hundred years before the Christ Event, and taught how preparation was to be made for it. Their most important feature was the manner of their initiation. It was specially adapted to evoke an understanding, through clairvoyant perception, of the significance of Hebraism and Abrahamism as connected with the Christ Event. This was a mystery peculiar to these communities. The very purpose of their initiation was to impart clairvoyant perception in this connection. A follower of the Essenes had in the first place to attain full appreciation of the significance of what had come to pass in the Hebrew race through Abraham. Through his own individual vision, an Essene had to see in Abraham a true forefather of the race, one in whom a seed had been implanted which then, by means of the blood, percolated from generation to generation, as explained in the last lecture.

To understand how something of such great importance in human evolution could take place through a personality like Abraham, we must keep in mind a most important saying. This saying shows that whenever a man is destined to be a special instrument for human evolution he must be in direct contact with some divine spiritual being.

Those who attended the performance of the Rosicrucian Mystery Play, given at Munich, and those who have read it, know that one of the most important dramatic manifestations occurs where the hierophant informs Maria that her mission will only be possible after such an influx from a higher being has taken place. This was actually accomplished in her. What then took place may be called a separation of the higher from the lower principles, which made it possible for the latter to be possessed by a subordinate spirit. All this is to be found in the Rosicrucian Mystery Play, and if allowed to act on the soul, and not accepted lightly, it directs our attention to mighty secrets of human evolution.

Abraham having been selected for his great mission, the Spirit that had been recognized in early Atlantis as the Spirit who moved and lived in all the surrounding world had to enter into his inner organism. This happened for the first time in the case of Abraham, and therefore a change in man's spiritual perception then became possible for the first time. A divine Being implanted as it were a germ in Abraham's organism that was to enter all the other organisms descending from him in the direct line.

An Essene of that time would have said: The seed which actually formed the Hebrew people so as to fit them to be the vehicle for the mission of Christ, was first implanted in them by the mysterious Being only to be discovered when they looked back through the generations to Abraham. This Being worked as a kind of Folk-spirit from out the inner organism of Abraham in the blood of the Hebrew people. To reach some understanding of the crowning mystery of human evolution, it is necessary to rise to the Spirit who implanted this seed, and seek him where he was before he had entered into Abraham's organization. In order to rise to this Spirit who had organized and inspired the Hebrew people, to know him in his purity, the Essenes felt it to be necessary to pass through a certain training; they felt they must purify themselves from all that had come to human souls from the physical world since the time of Abraham. And further, an Essene would declare: The spiritual being which man bears within him, and all the other spiritual beings concerned with his development, are only to be seen in their purity in the spiritual world. As found in man, they have become defiled by the forces of the physical world.

From the point of view of the Essenes (which in a certain sphere of knowledge is absolutely correct), every single person then living had impurities in his soul from early times which disturbed his free vision of the Spiritual Being who had implanted the attribute in Abraham which has been described. Every Essene sought in his soul to be purified from what had entered him in this way, and which dimmed his vision of the Being who dwelt in the blood passing through the generations, the Being who could only be rightly seen after much purification. All the methods of their training were directed towards freeing the soul from its inherited tendencies and influences that clouded its vision and hid the spiritual inspirer of Abraham. Not only had man a spiritual being within him, but this being had been sullied through these inherited tendencies.

There is a law in Spiritual Science which was perceived by the Essenes through their clairvoyant investigation and spiritual vision: that hereditary influences only cease to be active when a man has passed through forty-two stages in the line of descent; only then has he purged his soul of inherited influences. What is inherited by man from father and mother, from grandfather and grandmother, and so on, becomes feebler the farther back the line is traced; beyond forty-two generations nothing more of this could be found, which means that the influence of inheritance is then lost. By careful training and inner exercises, the Essenes directed their attention towards eliminating the impurities of the forty-two generations. This meant a severe training on a mystical path of forty-two clearly defined degrees or stages. Once these were passed, the Essene knew he was freed from the influences of the world of sense, and had reached the point where he experienced his inner self; where he felt the centre of his being to be united with Divinity. Therefore said he: ‘In going through these forty-two stages I ascend to God—to the God with whom I am concerned.’

The Essenes and the Therapeutæ had a clear vision of man's path to a divine Being who had not as yet descended into matter; they alone knew the truth of the fact which can be described as the ‘Event of Abraham’ they knew it at least in so far as it was concerned with inheritance. They also knew that if a man was to rise to a Being who was to enter the line of inheritance he must reach a place where he was no longer steeped in matter he must pass through forty-two stages of development corresponding to the forty-two generations; then he would find that Being. The Essene knew something more; he knew just as man has to rise through these forty-two stages to reach Divinity, so this Divine Being must descend, in the reverse direction, through forty-two generations if He was to enter into physical humanity. If man required to rise through forty-two stages before attaining to God, God had to descend through forty-two stages in order to become a man among men. So taught the Essenes, and so taught above all Jesus ben Pandira, who was inspired by the Bodhisattva. Having learnt this we know the source whence flowed the knowledge given out by the writer of the Gospel of Matthew, and exactly why he traces back these forty-two generations.

Jesus ben Pandira, who instructed the Essenes in these matters, lived a century before these forty-two generations could be completed. He taught them that advance beyond a certain point on their journey through the forty-two stages was only possible if an historical event were connected with it, that any further achievement could only come by grace from above. A time, however, would come, he told them, when this would be a natural event; a man would be born who, through the power in his own blood, would be able to rise so high that divine Spiritual Forces could descend into him, which he had need of in order that he might make fully manifest the Spirit of the Race—the Spirit of Jahve—in the blood of the Hebrew people. Jesus ben Pandira taught them further; that if Zarathustra, he who would bring Ahura Mazdao, were to incarnate in human form, this could only come to pass if this human form had been so prepared that the Divine Spirit ensouling it had passed down through forty-two generations.

It is now apparent that the teaching concerning the descent through the generations with which the Gospel of Matthew begins had its origin among the sect of the Essenes. If these facts are to be fully understood we must refer to something still deeper in this whole connection.

Everything concerned with human evolution confronts us, as it were, from two sides, for the simple reason that man is a two-fold being. Seen during waking consciousness, when the four members of his being are united, the reason for man's dual nature is not at first discernible. But it is easily seen at night when one part, consisting of physical body and etheric body, remains in the physical world, and the other, composed of the astral body and ego, leaves it. Man is made up of these two parts. The human qualities and attributes of the physical world belong to the physical and etheric bodies alone, although the other members have a share in them during the waking state. When awake, man functions by means of his astral body and ego in the other two members; when asleep he leaves them to themselves. The moment that he falls asleep, however, the beings and forces of the cosmos begin to function in, and to permeate, the forsaken members, so that there is a constant influx from the cosmos into the physical and etheric bodies of man. That part of him, however, which is left sleeping in bed, is actually limited to the forty-two generations, during which time it is under the law of inheritance. Beginning with the first generation and taking all that then belonged to physical nature, we shall find at the end, if we trace this through forty-two generations, nothing of what was the most essential in the first case. Thus in six times seven generations are comprised all the active characteristics of the physical and etheric bodies of a man. The inherited tendencies found in these two bodies must be sought for among his ancestors, but only in the forty-two preceding generations; beyond that time they cannot be traced, all belonging to an earlier generation has disappeared.

Human evolution in time is based on a certain numerical relationship. If we consider this more closely we find everything concerning the physical body is limited to forty-two generations, because everything connected with evolution in time is connected with the number seven. The Essenes knew this. An Essene said to himself: ‘Thou must pass through six times seven stages—that is forty-two—thou wilt then have arrived at the last seven which complete the sevenfold count, making forty-nine stages in all.’ What lies beyond the forty-two stages cannot be attributed to the forces and beings active in the physical and etheric body. The whole evolution of these bodies is finished—in accordance with the sevenfold law—after seven times seven generations, but during the last seven of these a complete change has taken place, and nothing of the first generation remains. What we are now concerned with is something entirely new in the realm into which man enters after the forty-two generations. We are now no longer concerned with a human existence but with a superhuman one. The six times seven generations, therefore, are connected entirely with the earth, and the seven times seven that follows is connected with what is beyond the earth; that is fruit for the spiritual world.

Hence the people from among whom the Gospel of Matthew had its origin, expressed their thoughts somewhat in this way: ‘The physical body used by Zarathustra had to be so ripe at the end of forty-two generations that it was already on the verge of becoming spiritualized; it was at the point where deification could take place.’ This could have taken place at the beginning of the forty-third generation, but it did not; this body allowed itself to be used by another being, who, as the spirit of Zarathustra, incarnated on earth as Jesus of Nazareth. In the events capable of providing a fitting body and fitting blood for the soul of Zarathustra, in Jesus of Nazareth, everything was fulfilled in accordance with this mystery of numbers. Everything relating to the physical and etheric body in human evolution has been prepared in this way.

Now, however, there are in man—and hence too in him who was to be the bearer of the Christ-being—not only a physical and an etheric body, but also an astral body and ego. Preparation therefore had to be made not only for a suitable physical and etheric body, but what was needful had also to be done to prepare a suitable astral body and ego. For such a mighty Event not one, but two personalities were necessary. The physical and etheric bodies were prepared in the case of the personality described in the Gospel of Matthew; the astral body and ego were prepared in another personality—the Nathan Jesus, of whom the Gospel of Luke relates. For the early years this was another personality. While the Matthew Jesus received a suitable physical and etheric organism, the Luke Jesus received the appropriate astral-body and bearer of the ego.

How could this come to pass? We have seen that the forces of the forty-two generations had to be prepared in order that the sheaths might come about which were necessary for the Jesus of the Matthew gospel. The astral body and ego had also to be prepared in order to appear later in the appropriate manner. How this happened we shall now explain.

As an introduction to the understanding of the Jesus of the Gospel of Luke, for whom special preparation had also to be made, let us consider the nature of sleep. The notion, derived from the assertions of lower clairvoyance, that the whole astral and ego-nature of man is contained within the nebulous appearance seen near the body of a sleeping man, is entirely erroneous. For it is a fact that during sleep, when man forsakes his physical and etheric sheaths, he expands, and is spread abroad through the whole cosmos. The mystery of the sleeping state is contained in the fact that the astral body expands through the whole stellar world, attracting towards it the purest cosmic forces; and these forces man brings with him when at the moment of awakening he plunges once more into his physical and etheric bodies. Hence he emerges from sleep strengthened by what he has derived from the whole cosmos.

If man were clairvoyant to-day in the highest sense—and this was the same at the time of Christ Jesus—what must then take place in him? Modern man is normally unconscious during sleep when with his astral body and ego he goes forth from his physical and etheric bodies; clairvoyant consciousness must, however, become capable of perception by means of the astral body and ego, without the aid of the physical and etheric bodies. It will then belong to the world the stars, and will not only perceive this world but actually enter into it. Just as the consciousness of the Essene had to rise through successive stages (at the root of which lay the number seven), so man must surmount the stages which enable him to perceive universal space clairvoyantly.

The dangers attending both courses of development I have often pointed out.

The development of the Essenes was fundamentally a penetration into the physical body and etheric body, that they might find their God. With them it was as if a man on awakening did not see the world around him, but plunged into his physical and etheric bodies in order to realize their forces; therefore to see what was external from within. Man's descent into his physical vehicles on awakening is not a conscious act, for at that moment consciousness is attracted to the environment, and is not directed to the forces within his physical and etheric bodies. The essential fact for the Essene was, that, disregarding his environment, he should dip down into his own physical vehicles and perceive all the forces that in the sense of occult science had their rise in the mystery of the six times seven generations.

Similar and even mightier exertions are necessary if a man is to ascend into the cosmos and discover its secrets. In penetrating into his own inner being he is only exposed to the danger of being overcome by the forces of this being, the desires and passions of its depths, of which he is ordinarily unaware and of which he does not dream. Ordinary training usually prevents knowledge of these forces—his attention being attracted to the emergence of the outer world on awakening, so that he should not be overcome by this. Another danger meets him when he experiences ‘expansion over the whole cosmos.’ He who experiences this moment, by retaining his consciousness during sleep, he who is able to perceive the spiritual world through the instrumentality of his astral body and ego, is confronted by a great danger. Like a man attempting to gaze at the sun, he is blinded and bewildered by the overwhelming grandeur of his experiences.

Just as the different stages of wisdom striven for by the Essenes, in order to learn of the hereditary tendencies in the physical and etheric bodies, were connected with the mystery of numbers (six x seven), so there was a secret number in the Mysteries of the Great World, showing how knowledge of these could be acquired. The best approach to these mysteries is through the stars themselves which, in their movements and groupings into constellations, provide a form of expression—a language. As, by passing through six times seven stages man attains the key to the mysteries of his own inner being; twelve times seven or eighty-four stages are necessary before he can rise to the spiritual mysteries of universal space. When we have surmounted the eighty-four stages we are no longer blinded by the complexity of these spiritual cosmic forces. Beyond these eighty-four stages we have attained that calm wherein a way may be found through the mighty labyrinth.

This was taught to a certain extent among the Essenes. A person having attained clairvoyance during sleep, as just described, could pour his being forth into something that is expressed in the mystery of numbers as twelve times seven. Anyone who has attained to the ‘twelve times seven’ degree is already in spiritual realms, for when he has completed the eleven times seven, he has already reached the verge of the Mysteries. As in the other, the seven times seven, he is already in the spiritual realm; so he is in the twelve times seven. On the latter path the spiritual realm is beyond the eleven times seven stage. Such are the number of the stages to be passed through by the astral body and ego. All this is imprinted in the starry script, seven is the number derived from the planets; they are seven in number; what man has to pass through in cosmic space is derived from the number twelve, the number of the Signs of the Zodiac.

As the seven planets group themselves within, and pass through the twelve signs, so if man is to live into cosmic space he must pass through seven times twelve, or rather seven times eleven stages, to attain spirituality. The Twelve Signs of the Zodiac may be pictured as forming a spiritual periphery in the centre of which is man himself. Now man does not reach the spiritual realm spread around him simply by advancing from a centre outwards; he must expand in spiral form; he must advance, as it were, in seven spiral movements. Each time he completes one spiral turn he has passed through all the twelve signs; he has in this way to pass through seven times twelve points. Man gradually expands in spiral form through the cosmos—this is naturally only an image for what man experiences—and in circling thus, on the seventh journey through the twelve signs, spirituality is reached. Then instead of regarding the cosmos from the central point of his own self; he regards it from the spiritual circumference—from twelve points of view—and from these different aspects he views the external world. It is not enough to see things from one point only, they must be considered from twelve aspects.

He who is in quest of what is divinely spiritual must guide his astral body and ego in this way through eleven times seven stages, and at the twelfth he is in the spiritual world.

If Divinity wished to descend and assume a human ego, it would likewise have to pass down through eleven times seven stages. So when the Gospel of Luke wished to describe the spiritual forces that prepared a human astral body and ego to be the bearer of the Christ, it had to relate how the divine force descended through eleven times seven stages. This is truly told in the Gospel of Luke. Because this Gospel tells of the personality for whom the astral body and ego were prepared, it is not concerned, like the Gospel of Matthew, with six times seven generations, but with eleven times seven successive stages through which is traced down, from God Himself; that which dwelt in the individuality of the Luke-Jesus. These seventy-seven different human stages can be counted in the Gospel of Luke.

Because the Gospel of Matthew describes the mystery of the descent of the divine force which worked constructively within the physical and etheric bodies, the ruling number in it must be six times seven. In the Gospel of Luke, because it describes the descent of the divine force which built the astral body and ego, the number must be eleven times seven. Such is the infinite depth of the origin of these facts as related in the Gospels. These Gospels of Luke and Matthew reveal the secrets of initiation; the descent by certain stages of the Divine Spirit into a human individuality, and correspondingly the successive stages by which an individual can reach forth into the cosmos.

It will be explained in the next lecture how a table of descent is also found in the Gospel of Luke; and why, in an age when the Mystery of Christ was imparted only to a few, it should have been demonstrated that there were seventy-seven generations from God and from Adam, down to the Jesus of this Gospel.

Translated by Catherine E. Creeger

Today in this branch meeting we will begin with several of life’s crucial issues that touch each of us daily. After that, we will rise to higher spiritual viewpoints for a while. I would like to start with two human qualities, two human errors or failings that are experienced as negative, as decreasing a person’s worth. We will speak about what we call envy and lying.

If you look around in life, you will easily notice that as a rule, there is a very natural antipathy to these two human qualities. Also, when we look up to other people as leaders among human beings, we see that they value the absence of these two failings. Goethe, for instance, was very concerned with self-knowledge and thinking about his own mistakes, and mentioned that while he had certain faults and certain assets, what seemed most important to him was that he could not count envy among his fadings. And the famous Benvenuto Cellini said that he was glad he didn’t need to accuse himself of lying. So we see that these great personalities sensed the importance of struggling against these two human qualities. And even the simplest, most unsophisticated individuals agree with leaders of humanity in their negative assessment of these failings.

If we ask ourselves why these two qualities are so instinctively condemned, we realize that almost nothing else is less compatible with one of the most important earthly qualities; envy and lying are incompatible with what we call empathy for other people. When we envy someone, we tend not to yield to the particular virtue devoted to the deepest, inmost kernel of that person’s being, to the divine in the other person. Actually, to empathize with someone is of value only when you are also able to appreciate the other person’s essence, his or her spiritual being. However, as a basis for empathy, appreciation for others includes recognition of their assets and the ability to take pleasure in their successes and level of development. All of this precludes envy. Envy shows itself to be a quality that is very closely related to an individual’s greatest egotism.

Something similar can be said about lying. If we tell an untruth, we break the law that applies to the truth—to create a bond that includes all individuals. What is true is the truth for all human beings. More than anything else, truth allows us to practice the development of a consciousness that includes all human beings. If we tell an untruth, we commit a heinous act against the bond meant to connect one human heart with another.

This is how things look when we consider them from the viewpoint of human beings. When we consider them from the viewpoint of spiritual science, we know that the effects of our earlier incarnations are being worked out in this lifetime, and that we are subject to many different influences. There are two great influences in particular that have to be worked through again and again—specifically, what we call the luciferic and the ahrimanic influences. We will not attempt to cover these from the cosmological point of view today, but will restrict ourselves to the life of human individuals. We will imagine that we have passed through many incarnations and that the power of Lucifer was already working on our astral body when we were going through our very first incarnation. Since then, this luciferic power has always been the power that tempts our astral body. Forces are present that proceed from Lucifer and exert an influence on our astral body. Basically, Lucifer’s efforts are directed toward gaining influence over the human astral body on Earth. We can find him in everything that pulls the astral body down, in all the qualities that live in our astral body as egotistical passions, desires, urges, and wishes. Thus, it must be clear that envy is one of Lucifer’s worst effects on us. Everything living in our soul that can be counted as envy falls into his territory, and each time we have an attack of envy, Lucifer takes hold of the urges in our astral body.

Ahriman, on the other hand, influences our ether body. Everything to do with disturbances of judgment derives from him—both the unintentional disturbance of arriving at a false judgment, and the deliberate one of lying. When we succumb to lying, Ahriman is at work in our ether body.

It is interesting that we feel these influences strongly enough to experience such great antipathy when they appear, and that people will do everything to combat these two qualities of envy and lying. You will not easily find people who consciously admit that they want to be envious. To be sure, “I envy you” has crept into our language as an idiom, but what it means is not so very bad; we do not mean actual envy when we say it. In any case, as soon as we notice envy or lying in ourselves, we do everything we can to combat it, and in doing so we take up the struggle against Lucifer and Ahriman in this particular area.

Often, however, something then happens that we should notice when applying ourselves to spiritual science. We can combat individual attacks of envy and lying, but when these qualities are stuck in our soul—when we have acquired them in earlier incarnations and are now combating them—they then appear as different qualities. When we try to combat a tendency to envy stemming from earlier incarnations, this envy puts on a mask. Lucifer says, “This person has noticed feelings of envy and is fighting me; I’ll turn this person over to my brother Ahriman.” And then a different influence takes effect, one that is a consequence of combating envy. Qualities that we are struggling against appear in disguise. Often the envy that we are fighting takes the form of an urge to seek out other people’s mistakes and to make them aware of them with a great deal of reproach. We encounter many people in our life who always discover the mistakes and negative aspects of others, as if with a certain clairvoyant strength. If we search for the basis of this phenomenon, we find that envy has been transformed into a compulsion to reproach, which the people in question take to be a very desirable quality. It is a good thing, so they say, to make people aware of the presence of their bad qualities. However, there is nothing more behind this compulsion to reproach than transformed envy in disguise. We should learn to recognize whether such qualities are the original ones or whether they are transformations of something else. In the process, we must consider whether such individuals were envious as children—perhaps we drove the envy out of them, and they have now become compulsive reproachers.

Lying also often transforms itself in our lifetime and shows itself in disguise. Lying can make us feel ashamed, but it’s not easily uprooted, and very often it metamorphoses into a certain superficiality with regard to the truth. It’s important for us to know these things so we can observe what we encounter in another person in life. People like this are satisfied with answers that make us ask, “How can they possibly be satisfied with an answer Eke that?” It is easy for them to say, “Yes, yes, of course, that’s the way it is.” Very often, this is the end product of the transformation of a personal tendency toward lying. We need to test the law of karma, particularly with regard to such qualities. People don’t pay attention to them, for among all the various beings at work on different planes, human beings are the most forgetful.

For instance, if we are acquainted with a person and remain close over the years, we can observe how some things in this person change. If we are still close after thirty years, we might find noteworthy connections within that person’s life when we look back over a lifetime together, while the person in question knows nothing about it, and has forgotten it all. We really should observe such things in life, however. Important connections become evident. For example, a certain person is envious as a child. Later, the envy is no longer evident, but at a later age it appears transformed as a lack of independence in the person in question, of wanting to be dependent on others. It appears in the form of ideas of being unable to stand on one’s own two feet, of always needing other people around to advise and help. A specific moral weaknesS appears as a consequence of the transformation of envy. When someone has this moral weakness, we will always find that this is the karmic consequence of transformed envy.

When transformed, lying creates a shyness later in life. In later life, someone who tended to lie as a child doesn’t dare to look people in the eye. Out in the country, people have an instinctive elemental knowledge of this, although it doesn’t function on the level of concepts. They say that you shouldn’t trust a person who can’t look you in the eye. Shyness and reserve that stem not from modesty but from fear of meeting other people are the karmic consequences of lying during the same incarnation.

What appears in this way as a moral weakness within an incarnation has an organizing influence on the next incarnation. The soul’s weakness resulting from envy cannot significantly destroy the body during this present incarnation, when the body has already been built up. But when we die and return in a new incarnation, the effect of these forces is such that they become organic weaknesses in building up the new body. We find that people who have possessed transformed envy in a previous incarnation form a weak body. We say without prejudice that a person is weak simply because people need to know what is weak and what is strong. When a person is easily susceptible to different influences and puts up no resistance, then we know that the person s body is weak, and that this weakness is the result of envy that was transformed earlier.

Now we must realize, however, that when a child is born into a particular environment as a weak child, we should not imagine that only this inner karma is active, but also that people are brought together in their surroundings for a reason, and not by chance. This aspect of karma—our adaptation to our environment—is extremely easy to see. A flower such as an edelweiss, for example, can only thrive in the environment to which it is adapted, and a human being also thrives only in the environment to which he or she is adapted. The simplest possible logic necessarily tells us this, for we can only understand life when we take this into account. Each being conforms to its environment; nothing is by chance. Therefore, we are born into the group of people we have envied or reproached; we find ourselves with our weak body among the people we have envied for their accomplishments in a previous incarnation, or something like this. It is infinitely important to know these things, because we understand fife only when we include them in our considerations. When a child with a weak body is born into our surroundings, we should ask ourselves how we are meant to relate to this. The right way to relate to it must be the most morally meaningful way—that is, to forgive. This will lead most surely to the goal in this case, and is also the best education for such a person. It has an incredibly educational effect when we can lovingly forgive a weak child who is born into our surroundings. The person through whom forgiveness occurs in a truly forceful way will see that the child becomes stronger and stronger because of it. Loving forgiveness must even affect thinking, because that makes it possible for the child to gather the forces needed to turn old karma around and get it moving in the right direction. Through this the child will also become physically strong. A child such as this often demonstrates unpleasant qualities. The healing effect is strongest when we love the child in the depths of our heart, and we soon find out just how effective the healing is.

Something comparable applies when we look at the other quality: lying. Within a single incarnation, the person who lies becomes shy in later life. This is a soul quality. But in the next incarnation, this quality takes effect as the body’s architect. In this case, the child appears not merely weak, but unable to acquire a proper relationship to its surroundings—that is, the child is mentally handicapped. In this case, we must think that we are the people to whom this person often lied, and we must repay the bad that happened to us with the best we can offer. We must try to communicate a great deal of the truths of spiritual life to such a person, and then we see how that person begins to blossom. We must always keep in mind that this individual lied to us a lot in earlier incarnations, and do everything possible to bring about a right relationship between this child and his or her surroundings.

When we consider these things, we find that as human beings we are always called upon to help other people come to terms with their karma in the right way. People understand nothing of karma if they think others must be left to their own karma. If we were to meet individuals who had lied to us, and we were to believe these people must come to grips with their karma by themselves, this would show that we do not have a correct understanding of karma. The right idea would be to provide help wherever possible. When it is said that we should leave people to their karma, this could only apply in the esoteric realm, but never in actual life.

Let’s imagine that we would make an effort to help other people according to their individual karma. Take a person with a shy nature. We concern ourselves lovingly with that person, creating a connection between that person and ourselves. We will then see in later life that something comes back to us from this person. We must leave this to karma, however; we are not allowed to hope for it. We must regard it as our obligation to help the other person. At this point we come upon a subtle law: Everything we do to help another person bear and overcome karma not only helps that person, it also does something for us. As a rule, however, what we do for the sake of our own quick progress will not help much. The only thing that can bear fruit for an individual is what he or she does for others. We cannot send good things in our own direction. The best effects come from helping another person overcome his or her karma, since what we do for others is a gain for humanity. We can do nothing for ourselves; that must be done in turn by others. That’s why we must understand empathy for other people in the highest sense of the word. If we develop this empathy in the highest sense, then we also feel an obligation to empathize with another person with regard to envy and lying. In this way we develop a feeling of solidarity that extends to all human souls.

In fact, humanity possesses the potential for each human being to always feel a connection to humanity as a whole, and this feeling, in all its different manifestations in life, should also be present and active in the individual’s struggles against Lucifer and Ahriman. By helping people whose physical bodies have become weak through the influence of envy that has been overcome, by coming to understand how we should behave toward these people, it can become clear to us that the world is filled with the impulses of Lucifer and Ahriman. How they can be overcome in the course of the Earth’s evolution also becomes clear. Anyone who traces such connections in his or her feelings necessarily comes to an ever deepening feeling for all of humanity. The possibility exists, so to speak, for each of us to feel what connects him or her to all human beings. However, this feeling has changed greatly in the course of human evolution. If we go back three or four thousand years, the feeling of what human beings have in common was very pronounced in everyone.

If we go back still further—back through the post-Atlantean cultures, back to old Atlantis, and still further back—we come to an incarnation in which we came down into a physical body for the first time. Before that, we existed in a spiritual state—or so it was still said three or four thousand years ago. At that time, wisdom-filled feelings such as this were to be found in all people. The human soul asked, “What does it mean to be a human being?” And it answered itself, “Before I came down into my body for the first time, I existed in a sea of divine-spiritual interweaving life. I was within it, and all other human souls were within it. That was our common point of origin.” This basic feeling in the souls of human beings made it possible for them to feel kinship, to feel that they had something in common with all human beings, because they felt that all human souls had a common origin. And if we recall how all the ancient mystery schools worked on people to make them good people who would be receptive to the most profound, intimate, and moving feelings, we can see that this was always done by pointing to their common origin, to the fact that all human beings proceed from a common divine source. It was easy to sound this note in their souls then, but it became more and more difficult. For example, if this note had been sounded then in the number of people now sitting here, it would have made an overwhelming impression.

But human feeling for our common origin became ever colder. This was necessary because humanity had to pass through a certain point in evolution. And if I describe that point, we will also have to look toward our human future, toward the goal of Earth’s evolution.

Just as our origin is common to all of us, just as all human souls sprang from a common source, so too all human souls will come together in a common goal. And how can we reach this goal so that we can continue to evolve once Earth has achieved its own goal and the material sphere beneath us is dissipating and falling away? How can we have a common understanding of this goal so that we proceed into our future together? The awareness of what we have in common will need to extend into the deepest sinews of our soul. This is only possible if we develop a feeling for our future, similar to the feeling people in ancient times had for their human origin, a feeling that is growing ever colder among humanity. Now, the feeling and the certainty of a common goal held by all human beings must come to life more and more in our souls. Regardless of our individual degree of development or where we stand in life, the very fact that we are human beings must make possible a soul experience that allows us to say we are all striving for a single goal. In looking toward this goal, we must also be able to realize that this is something that can concern each and every human being.

In our most profound inner depths, we must be able to find something in which we can all come together in a single point. Esoteric teaching calls this “something” the Christ. People thousands of years ago felt, sensed, and knew that our souls are all born out of a common divine source. Similarly, we will increasingly learn that just as we can be united and come together in something we think in common, something that can live in all human heads, there is also something that can live as a common element in all human hearts, something that can flow through all human hearts like the blood of life. If this pervades us more and more warmly in incarnations to come, these incarnations will then run their course in such a way that Earth, having achieved its goal, will be able to proceed to the next planetary stage—the Jupiter state—and human souls will come together as one in the common element of the Christ.

For this to be a possibility, the Mystery of Golgotha had to take place. In Jesus, the Christ became human so that this common stream of warmth could flow from human heart to human heart. The feeling for our common human goal has its origin in the cross on Golgotha, which connects past and future. This is the goal of future human evolution. It is not important whether we retain the name “Christ” for what we have in common. What is important is that all human beings learn to grasp that the feeling people originally had for their common origin is being transformed into a feeling for our common earthly future.

Earth’s evolution is divided into halves—one lasting until the time of the cross on Golgotha, and the other from that time until the end of Earth. We human beings have a great deal to do to grasp the Christ and his evolution. Once these things have been grasped, we as human beings will come together in a common goal for the Jupiter evolution. All the knowledge we have as individuals culminates in finding this principle of the Christ-like.

Today we tried to recognize how karma works from one incarnation to another to shape the body. Having done so, we understand how human beings can become more and more perfect as they go through incarnation after incarnation. We are still speaking of the Christ, though without using that name, because we are turning away from the personal element. When we are confronted with a child who lies to us, we ask ourselves how we can help this child transform his or her karma. We do not ask whether being lied to hurts us. We turn to the very center of the child’s being, and in doing so we help karma move on. In this way, deep human compassion will increasingly take effect in the world.

Thus, what we call spiritual science—if we also include in it a real grasp of life’s processes related to reincarnation and karma—prepares us to truly grasp the Christ impulse in the world. How people formulate this in words is not important. Those who really understand this evolutionary law cannot help but be Christians, whether they are Hindus or Muslims or belong to some other religious tradition. What’s important is that they take this impulse into their souls, the impulse for a common goal for humanity, as in ancient times the impulse to look toward our common human origin was alive in people.

Thus, spiritual science always leads to the Christ impulse. It cannot do otherwise. It would also be possible to summarize spiritual science as it appears today by saying, “Even if those who meet spiritual science want to know nothing of Christianity, in truth they are already being led to the Christ.” In reality, that is where they are being led, even if they resist this in words.

Today we have shown our souls something that has a direct connection to life. We have seen how we should act when a child lies or is envious. It must be clear to us that the thread of karma runs through all of the incarnations of a human soul, that its karma is spun according to its destiny. Having looked back to our origin in God, we look to God again when we look ahead to our human goal.

When we look back on the culture of the ancient rishis, we see that they pointed to the human origins, to the world in which human beings existed before descending into incarnation. This teaching persisted for hundreds and thousands of years. The great Buddha taught it when he spoke of how everything that created a connection to the world of our origin has been lost to people because they cling to embodiment. He challenged people to leave the world of embodiment so that their souls could once again live in the spiritual worlds of their origin. The prophets, in announcing the coming of the Christ, also pointed to a future in which human beings would once again discover their proper earthly goal. And then there was the Christ himself, and the act of the Mystery of Golgotha. Through this Mystery of Golgotha, the individual human being can now be led toward our Earth s divine-spiritual future.

Perhaps there is nothing quite as shattering as two similar statements of the Buddha and the Christ, which present to our souls the contrast between the old times and the new. As the Buddha stands among his pupils, he draws their attention to the body and says, “I look back from incarnation to incarnation and see how I have again and again entered a human body such as the one I now wear. Again and again, the temple of this body has been built up for me by the gods. Again and again the soul attempts to enter this bodily temple in new incarnations. Now, however, I know that I no longer need to return to a bodily temple. I know its beams are broken, its pillars collapsed. Through my knowledge, I have freed my soul from this body. The wish and desire to return to such a body has been killed.” This was a great and powerful result of the old time of looking back on our human origin. The Buddha, with his pupils and successors, strove to become free of the body. How powerfully different this is from the Christ standing before his intimate pupils and saying, “Tear down the temple of My body, and I will build it up again in three days.” These are the words of the Christ, taken at face value, regardless of how we interpret them. The Christ does not long to be free of the temple of the body. He wants to build it up again.

It is not as if the Christ himself would be there again in such a physical body in future incarnations. But what he teaches his pupils and all human beings is to return into this earthly temple again and again in order to make the Christ impulse greater and more intense in each successive incarnation, so that we human beings are able to take up more and more of earthly existence. In the end, we will be able to say that we spent these incarnations working to become more like the Christ. We become more like him by taking into this bodily temple what the Christ permitted to stream forth from his own being from the cross on Golgotha. We allow this to stream from human soul to human soul, for only through this can we understand each other now. This is what all human souls will have in common in our earthly future. And then the time will come when Earth as a planet will cease to exist, will fall into dust, and human beings in a spiritualized state will proceed to their next incarnation on a different planet.

The words of the great Buddha—“I feel how the columns of my bodily temple no longer bear weight, how its beams are breaking apart”—can stand before our souls as the endpoint of our common human origin. And when we turn to what the Christ says to his disciples—“I will build up the temple of this body in three days”—this can be for us like the beginning of the time that points to our earthly goal. We can expand upon this statement, saying: “In death, this temple falls apart, but we know that the best forces we have acquired in this incarnation are used for our next incarnation. We have received these forces by devoting our souls to the knowledge of Christ. In this way, we will always make progress from incarnation to incarnation.” When we human beings build up this bodily temple for the last time, we will have arrived at an understanding of our common earthly goal for the future.

It is the Mystery of Golgotha alone that can be the common impulse for humanity as a whole, for human and Earth evolution.

Initiation makes it possible for a person to gain insight into higher worlds. It is a process of development in the inmost soul. Different people take different paths, but the truth is the same for all of them. Having reached the summit of a mountain you have an open view in all directions. But it would be quite nonsensical not to take the path to the top that is nearest to the point where we actually are. And it is the same with initiation. Once we have reached our goal and truly gained an open view, the insight gained will be the same for all.

It is not good, however, for someone to take a route other than the one that suits his nature. There should really be a separate path for every individual. All of them do, however, fall into one of three types—the yoga path, gnostic and Rosicrucian Christian initiation. One of these three different routes may be taken. They differ because there are three kinds of human beings. Only few Europeans can take the Oriental yoga route. It therefore is not right, as a rule, for a European to take that route. People live in an entirely different climate in the Orient, where the light of the sun is completely different. The anatomical differences between Orientals and Europeans are not easily demonstrable, but the difference in soul and spirit is profound, and this must be taken into account, for inner development intervenes deeply in the soul and spirit nature of a person. Anatomists cannot perceive the finer structure of the Hindu brain. But if you were to ask of a European the things that can be asked of an Indian, you would destroy him. An Indian may be asked to do certain things which serve no purpose at all for a European and may even be bad for him. Above all the yoga path makes one basic demand on pupils that has to be met if the path is to be taken at all. It demands the strict authority of a teacher, who is called a guru. To take that path one must accept the guru's directions in every detail of life. Quite apart from that, the Indian yoga route can hardly be taken unless one tears oneself away from the external conditions of life. It is necessary, you see, to make all kinds of external arrangements that will support the exercises one is given. If you experience things that make a deep impression on your feeling life, this will have a profound influence on you as you are going through occult inner development. The Oriental yoga pupil must therefore ask his guru about every detail of his life. To make any change whatsoever in his life, he must first ask the guru for direction. The yoga path therefore requires absolute subjection to a guru. You have to learn to see things through the guru's eyes, and to feel the way he does. It is impossible to follow this path unless there is profound trust, perfect love, combined with utter trust and an unconditional surrender that has precedence over everything else.

For the gnostic Christian path there is only one great teacher, the central guru. What is needed is belief in Christ Jesus himself not only his teachings. A gnostic Christian pupil must be able to believe that the one and only sublime divine individual spirit was incarnated in Christ Jesus, an individual spirit that cannot be compared with any other, not even the highest. All other individuals started at a lower level on earth and then ascended, examples being Buddha, Hermes, Zoroaster and Pythagoras, and their spiritual stature is the result of many earlier incarnations. This is not the case with Christ Jesus. He cannot be compared with any other individual, with anything else on earth. It would be impossible to follow the gnostic Christian path unless one believes this.

A third path is the Rosicrucian Christian one. There the teacher is the counsellor who essentially limits his counsel to the actual measures taken for spiritual development. This spiritual development must be organized in such a way that it has a deep-reaching influence on the life of the individual. A teacher must always be present for initiation. There is no serious initiation without a teacher. Anyone who wants to say there is, would be saying something as silly as someone who thought it was possible for a child to be bom without the two sexes playing a role. Initiation is a spiritual fertilization process which would in fact be harmful if it were not brought about in such a dual relationship between teacher and pupil.

The Indian yoga path is in seven stages. The sequence is not always the same, however. Different stages may be combined, in a way. It is not necessary to go through stages 1 to 7 in that order. It may happen that one is asked to take something from somewhere in the sequence earlier on, and an exercise may be given that relates to another stage. It depends on the individual concerned. A pupil may do this in a few years, or even a few months. Asked how long initiation takes, Subba Row¹⁴⁸ said it may be 70 incarnations or 7, some need 7 years, others may need 7 months, or 7 days, or indeed 7 hours. It depends entirely on the spiritual maturity of the person. Spiritual maturity shows itself sooner in some and needs longer in others. This is a matter of karma. We may well ask why someone may not be outstanding in this respect though he may have reached a very high level of spirituality in an earlier existence. There may be obstacles in his physical or soul nature. The teacher's task is above all to remove such obstacles. The physiognomy of a person in ordinary life has nothing to do with it. An earlier incarnation may lie hidden deep down in the soul and be unable to emerge because of some kind of obstacle or other.

Yama is the first stage of Indian yoga training. It signifies ‘restraint’; or ‘forbearance’. To an Indian this means not to lie, not to kill, not to steal, no dissoluteness, no desires. To enter more deeply into what this means to an Indian, we must consider it in its whole context. Thus we may be vegetarians, but we still have not got out of the habit of killing things. Our life is in fact impossible without this. We actually kill as we breathe, for we exhale carbon dioxide. If the earth's green plant cover did not continually take up the carbon dioxide and give off oxygen, humans and animals would be unable to live. It is part of the yoga exercises to get out of the killing habit. Indians take this very seriously. Many of the connections we have in our life would also come under the heading of stealing for them. Each of us must accept money in some way. Many conditions are involved in our getting this money. When we buy a coat we have no way of knowing if human blood has not been shed for it. People do not give much thought to the fact that they are in a social context and partly responsible for what they do. If we take these things seriously, we must feel responsible for the things that happen because of us.

You help other people most by having few wants. Someone who reduces his wants helps others more than a philanthropist does. Thus if we do not write unnecessary letters this may save some people the effort of having to climb stairs. It is quite wrong to think that you help people by making more demands, thus providing more work. You do not in the least add to the things people need by making work for them. In Europe the situation is so complex nowadays that it is getting more and more difficult to meet the requirements of the Eastern yoga path. This can of course be followed in the proper, strict way in a country where there are no banks and where the cultural situation is clearly apparent.

The 2nd stage is niyana, observance of ritual. The Indian yoga way certainly demands ritual, so that the teachings may be linked with religious rites. It is strictly required that everyone taking the yoga way observes a ritual. Things should be enacted before their eyes. Just as in the case of art it matters that it comes to real expression in objects, so in the case of initiation it is important to have things presented in rituals.

The 3rd stage is asana, body positions assumed to be in accord with specific currents in the cosmos. When people still had a feeling for such things, they would always put the main altar at the eastern end of their religious buildings. Indians are so subtly organized that it matters in which direction they face. The current that goes from north to south is indeed different from the one that goes from east to west. Body positions are important for yoga initiation because the Oriental body is much softer, and taking a particular position leaves much more of an imprint. A European wanting to take the Oriental yoga way would have to do all these things as well.

The 4th is pranayama, bringing rhythm into the breathing process. We can best understand this if we consider that under present-day conditions, the human breath kills things. The teacher instructs the pupil to regulate his breathing according to certain rules he gives him, at least for a time. If we were to examine the breath we would find that the air exhaled by a yoga pupil has quite a different composition, quite a different carbon dioxide content, than the breath of ordinary people. It is therefore true that by regulating the breath the pupil influences the future evolution of the earth. Constant dropping wears the stone. You don't see results from one day to the next. But it all adds up and will have definite significance over long periods of time.

At a particular time, Rosicrucian teachers also get their pupils to bring rhythm into their breathing. What does the breathing process bring about? The physical human being cannot be thought of without the plants. We inhale oxygen which combines with carbon in the lung, and we exhale carbon dioxide. The plant does exactly the opposite. There is a continuous cycle between human beings on the one hand and plants on the other. In far distant times human beings will develop an organ of their own which will take care of the function plants perform today. They will be able to process the carbon dioxide in themselves. Human beings will have an organ able to separate the carbon from the oxygen and make it part of themselves. The principles we take in with our food today to build up our bodies will then be something we consciously do within ourselves. We'll thus change carbon dioxide into oxygen again. This process is indeed helped by making the breathing process rhythmical. This was taught extensively in 14th century Rosicrucian schools. Some of these secrets were betrayed, so that they appeared in the popular literature. In an 18th century work reference is made to the philosopher's stone.¹⁴⁹ The statement is literally true. The author himself probably did not know what this was really about. The whole human being must change if he is to achieve what the plant does for him now. His physical body will then be carbon, but not black coal, nor hard diamond, which after all is only a symbol for the philosopher's stone. The philosopher's stone is meant to be a body which is transparent, with the other organs integrated within it. It will consist of a mass of gel-like carbon, rather like the white of an egg. Man is following a course where he will one day develop into this marvellous glory. The rhythmic breathing which leads to this is called ‘alchemy’. The philosopher's stone is the lapis philosophorum. The man who wrote this did not actually know what it was he was writing.

The 5th stage on the yoga path is pratyahara. It consists in being able to suppress external sensory impressions. We have to know the things that are truly our soul world and leave aside everything that has come to us from outside. Most of the things people think have come to them from outside. When someone is able to give himself up consciously to his inner thoughts and make himself blind and deaf to the world around him, though he is inwardly awake; if he is able to have a thought without reflecting on external things, his sleep will be filled with dreams and he'll be practising pratyahara.

At the 6th stage one needs not only to blot out completely anything the eyes see and the ears hear but also suppress inner ideas rising from the soul itself. Having removed everything from the soul that has come to it from life, one then holds one idea, which the guru has given, in one's inner soul. These may be ideas like those given in the first four rules in Light on the Path. The best soul contents are those a special teacher is able to give us.

Such a soul content is allowed to act for some time before one lets go of it, without losing conscious awareness. One then has the function of the life in mind and spirit, without the thinking content. When this 7th stage has been reached the world of the spirit enters into us. This condition is called samadhi.

The path of Christian gnosis is also in seven stages. This method is designed for a somewhat less subtle body and above all for the world of sentience and feeling. The Christian teacher has to guide the pupil's world of sentience and feeling. The seven stages of Christian initiation are 1) the washing of the feet, 2) the scourging, 3) the crown of thorns, 4) the crucifixion, 5) the mystic death on the cross, 6) the entombment, 7) the ascension to heaven.

It is best to consider these 7 stages by describing the way the teacher works with the pupil. The teacher will say, for instance: ‘Look at the plant. It roots and grows in the world of minerals. Addressing itself to the mineral world it would have to say: “It is to you that I owe my existence, and I am only able to live because of you. Thank you!”’ In the same way the animal should say to the plant world: ‘I owe my existence to you and am only able to live thanks to you.’ Looking at the natural world around him and at the human beings who are at a lower level, a similar feeling should live in his soul. It is never possible to develop and reach a higher level unless there are also lower levels. Because of this, people who are socially at a higher level must also go down to those who are below them and give thanks to them. Christ Jesus suggested this when at the washing of the feet he bent down to his disciples and washed their feet. Someone who is at the first stage of Christian initiation must fill his heart and mind with such a feeling of gratitude to all that is below him. Two symptoms will indicate what he has achieved. He will have an astral vision where he sees himself in the washing of the feet situation. This happens to everyone who goes through this in the right way. Secondly he will have a feeling as if water were washing around his feet.

At the 2nd stage the pupil must learn to bear all the pain and suffering that life brings and which is always present all around him. He must stand up straight, even when he has to suffer the greatest pain. The symptoms will be an astral vision where he sees himself being scourged and he will feel something like needle pricks in different places on his body.

At the 3rd stage the pupil gains the ability to bear it when scorn and derision are poured on things that are most sacred to us. The teacher says to the pupil: ‘If you are able to bear mockery and derision of what is most sacred to you and stand up for it nevertheless, you will be able to wear the crown of thorns.’ The pupil will experience a particular kind of headache when he has reached this level.

At the 4th stage he must learn to consider the body as something wholly external to himself carrying it around the way we carry around an instrument, a hammer or some other tool. In some schools the pupils learn to speak of their body like this: ‘My body goes through the door’—and the like. In his astral vision the pupil then sees himself nailed to the cross. He has Christ's stigmata on his hands and feet and on the right side of the body. Red stigmata appear at the moment of meditation and concentration.

The 5th stage is the mystic death. Here the individual feels as if a veil was placed between him and the rest of the world, like a black curtain. He then comes to know inwardly all the badness there can be in the world. Descent into hell—that is the mystic death. A vision will then show the curtain being torn apart.

At the 6th stage one has a feeling as if everything else were one's own body. You are united with the earth. That is the entombment.

The 7th stage, resurrection, cannot be put into words. Someone who goes through those feelings in his soul gains insight into the world of the spirit.

The third kind of initiation is the Rosicrucian way. It has been known in Europe from the 14th century. It is above all concerned to strengthen and empower the inner will. Where the Oriental school puts the emphasis on thinking, and the Christian school on feeling, the Rosicrucian way aims to develop the will. The stages of this way are 1) study, 2) Imagination, 3) learning the occult script, 4) bringing rhythm into life, 5) coming to understand the correspondence between microcosm and macrocosm, 6) contemplation of or entering into the macrocosm, 7) godliness.

For study, the pupil must have the patience to gain certain ideas concerning the world. He must first of all accept the teaching he is given. Thus he must, for example, devotedly study the teachings of elementary theosophy. He must try and enter as deeply into these as he can. Patient acquisition of ideas is essential for anyone who wants to reach higher levels. This calls for a specific way of training one's thinking, getting used to living and being active in the pure thinking element. Books such as The Philosophy of Spiritual Activity and Truth and Knowledge¹⁵⁰ have been written for those who want to achieve Rosicrucian initiation and train their minds. It is a matter of overcoming the difficulties, which many find insurmountable, of following one's thoughts and perceiving how one thought of necessity arises from another. Oriental training required strict submission to the guru. For gnostic Christian training the pupil must put the Christ at the centre of all endeavour. In Rosicrucian Christian training the teacher is by his side, his friend and counsellor.

We are more apt to take a tumble when we come to the higher regions. It is therefore important to gain inner certainty. In everyday situations life itself puts us right. It will sometimes correct our errors in terrible ways. Such correction is not given when we ascend to the higher worlds. This is why in Oriental training one must see with one's guru's eyes and feel through him. The European teacher is a counsellor. One needs the guidance of another when ascending into the higher worlds. In the astral world, perceptions are entirely different from those we have in the physical world; and in the devachanic world, too, a new world of perceptions opens up for us. The three worlds differ completely in the impressions to be gained. But one thing is the same for all of them, and that is logical thinking. This can be a reliable guide on the astral and devachanic planes. When study has taught us to think logically, we can also manage on the astral and devachanic planes. The logic of the physical plan no longer applies on the buddhi plan, however.

The 2nd stage of Rosicrucian training is Imagination. European pupils should take their time over this, for it is easy to take a tumble. Man must learn to develop a moral relationship to things. All that is transient should be seen as a simile for something that is eternal. If we look at the natural world in this way, the autumn crocus, for instance, becomes the image for us of a solitary spirit seeking to rise upwards in a melancholy way. The violet will be a symbol of something that has its existence in undemanding, calm beauty. Every stone makes us think—it is a simile for something that lies behind it. Our world thus grows richer. Things tells us of their inmost nature. One flower will then be the tear through which the earth gives expression to its pain, another the expression of joy. Looking at a grain of rice, for example, we may observe a small flame arising from it. The small flame becomes an image of what will later be the haulm growing from the grain.

At the 3rd stage a whole world of the spirit arises from all that is. The spiritual reality, the spiritual content of all things floats above them. The whole astral world becomes visible. You then find yourself as if in the waves of the ocean, feeling as if you were floating in the sea. You see the colour of a tulip lifted out of it, as it were, and realize that this is the garment of a spiritual entity. At this third stage the pupil learns the occult script. We must learn this if we truly want to live in the astral world. Thus many things are based on a spiral in this world (Fig. 4).

We see such a spiral in the Orion nebula and in the configuration of life forms. Human and animal embryos are spiral in form at an early stage. One part is an image of the physical aspect, the other part, which winds into it, of the astral. The beginning of a new stage in human history is also symbolized by a double spiral. It is the sign of Cancer in the zodiac. When ancient Atlantis had perished and the post-Atlantean period began, with the ancient Indian race, the sun rose in the sign of Cancer at the beginning of spring. Learning the occult script we gain our orientation in the astral world.

The 4th stage consists in learning the rhythm of life. The pupil is instructed to regulate his breathing in a particular way. In nature, everything goes in rhythms. Every plant will rhythmically flower at the same time. Rhythm may also be seen in the animal world. Thus an animal is only fertile at certain times of the year. In man, however, rhythm becomes chaos. Man must create a new rhythm for his life. Many people only have rhythms that are imposed on them. Generally speaking, people do not have rhythms chosen of their own free will. The Rosicrucian must see to it that his life becomes rhythmical. Rhythm is given to the breathing process according to special instructions given by the teacher.

The 5th stage is getting to know the correspondence between microcosm and macrocosm. A bond exists between human beings and all things around them in this world. Ordinarily this only shows itself as love between the two sexes, the feeling that the one person finds in the other exactly what is familiar and related to him, what belongs to him. Many things are due to this mysterious relationship between world and man. An example is Paracelsus' discovery of the relationships that exist between certain plants and man. Having this ability he also came to know how other substances relate to man.¹⁵¹ He called someone suffering from cholera an Arsenicus, because arsenic will evoke exactly the symptoms in a healthy person which one also sees in a case of cholera.¹⁵² One can have a personal relationship, a loving relationship with all things, one that is wholly of the spirit. This must be practised. You achieve it by following specific directions. If you think of the point that lies between the eyebrows and above the root of the nose in relation to a particular word, insight into a quite specific process in the world will come to you after some time. Thinking of the inner eye you gain knowledge of the sun's nature, of the processes that occurred when sun and earth were still one heavenly body. Another exercise makes it possible to know the moon in its spiritual aspect, or the condition of the earth 18 million years ago.

You then enter deeply into the correspondence between microcosm and macrocosm. Concentration on the point between the eyebrows and above the root of the nose you are able to penetrate into the time when the I entered into the human being. The human being then grows into the macrocosm in his conscious mind. He has to practise this for some time, growing into all things, be they far or near.

The 7th stage is that of godliness, when one grows beyond the limited bodily shell and is able to live with the macrocosm.

Pupils are instructed according to their occult status. When a pupil has gone through these stages as a real experience, he has reached the summit of insight into higher worlds.

• 148. Subba Row (Rao) (1856–1890), Indian scholar. Esoteric Writings, 2nd edition, Adyar 1931.
• 149. Karl Arnold Kortüm (1745–1828) published a treatise on the philosopher's stone in a paper called the Reichsanzeiger on 8 October 1976. Those able to read German may also see Kleeberg L. Wege und Worte 2. Aufl., Fussnote auf Seite 131. Stuttgart 1961.
• 150. Steiner R. The Philosophy of Spiritual Activity. A Philosophy of Freedom (GA 4). Tr. R. Stebbing. London: Rudolf Steiner Press 1989. Steiner R. Truth and Knowledge (GA 3). Tr. R. Stebbing. West Nyack NY: Rudolf Steiner Publications 1963.
• 151. Theophrastus Bombastus von Hohenheim, called Paracelsus (1493–1541), son of a Swiss physician. Studied alchemy and chemistry at Basel, the properties of metals and minerals in mines. Later town physician at Basel, moving to Salzburg in 1541. Revolutionized old medical methods, basing himself on empiricism.
• 152. ‘It arises from this that you shall not say “that is cholera”, “that is melancholia”, but “that is Arsenicus, that is Aluminosum”; and thus also "he is of Saturn, he is of Mars”, not “he is of melancholia, he is of cholera”. Then one part is of the heavens, one part of the earth, mingled together like fire and wood, so that each may lose its name; then they are two things in one.’ From Paragranum, collected medical works in German, edited by K. Sudhoff vol. 8 p. 74. Munich 1922–23.

In our efforts to understand existence it is our practice to trace the course of some aspect of its development up to the present time, and we have had many opportunities of becoming familiar with the idea that everything we perceive around us is in course of evolution. We must get used to applying the idea of evolution more widely, we must apply it in spheres not usually associated with it today—for instance, we must apply it to the life of the soul. We probably do recognise it as it manifests itself outwardly in the life of the individual between birth and death. But so far as humanity as a whole is concerned, people immediately think of evolution as an ascent from the condition of the lower animals and draw the conclusion—even from the standpoint of modern knowledge a somewhat fanciful one—that the human has evolved out of the animal—as if the higher could, without more ado, evolve out of the lower! It is of course not my task in this cycle to show in detail, as I have often done, that our present consciousness has undergone a far-reaching evolution, that the kind of consciousness, the kind of soul-life we have today, was preceded by another form of consciousness. We have often described this earlier form as a kind of lower clairvoyant consciousness. Our modern consciousness furnishes us with mental images of outer objects by means of external perception. But that other earlier consciousness can best be studied if we look back to the Moon evolution.

The most outstanding difference between the evolution of the Moon and that of our present earth is that the old form of clairvoyance, a kind of picture-consciousness, has been superseded by the present-day object-consciousness. I have for many years been calling attention to this, and years ago I was able to give information out of the Akasha Chronicle on the subject of evolution. It appeared in the early essays of the magazine Lucifer-Gnosis.¹ There I pointed out that the old, dreamlike picture-consciousness which characterised our own nature in former times has developed into our earth-consciousness, into what today gives us consciousness of external things, consciousness of things outside us in space as contrasted with what we ourselves are in our inner being. This ability to distinguish between external objects and our own inner life is what characterises our present state of consciousness. When we have an object in front of us—let us say a rose—we say: “That rose is there in space! It is separated from us; we stand at a different spot from it.” We perceive the rose, and make a mental image of it. The mental image is within us, the rose is outside. The distinction between outer and inner is the mark of our present-day consciousness. Consciousness on the Moon was not like that. Beings with the Moon-consciousness made no such distinction. Suppose that when you looked at the rose you were not conscious that the rose was outside, and that you were making a mental image of it, but that you felt “The real being of this rose which hovers there in space is not confined to the space which it occupies, but its being extends outward into space, and is actually in me.” Indeed you could go further. Suppose that when you looked at the sun you did not feel that the sun was above you and that you were below, but felt that while you were forming a mental image of the sun it was within you; suppose your consciousness was taking hold of it in amore or less spiritual way! Then there would be no distinction between outer and inner. If you can make that clear to yourselves, you will have grasped the outstanding characteristic of consciousness as it was throughout the Moon evolution.

Another quality of this consciousness was that it was pictorial; things did not appear directly as objects, but as images, just as today dreams often unfold as imagery. For example, a dream can take its course in such a way that a fire external to ourselves appears as a being radiating light. It was somewhat in this way that consciousness on the Moon perceived things. It was a pictorial consciousness, at the same time permeated with the quality of inwardness.

There was yet another essential in which the consciousness of that time differed from that of our present time. It did not work in such a way that outer objects would have been there at all as they are for our present earth-consciousness. For the consciousness of the Moon period what we today call our environment, what we perceive in the vegetable, the mineral, the human kingdoms as sense-objects, was not there. What was there—on a lower, dreamlike level—was something similar to what there is in the soul today when the power of seership awakens, when conscious clairvoyance awakens. The first awakening of clairvoyant consciousness is of such a nature that to begin with it does not extend to external Beings. This is a source of countless deceptions to those who are training themselves esoterically to develop clairvoyance.

Such a training progresses by stages. There is a first stage which unfolds in various ways. In it the student sees many things around him. But he would make a great mistake if he were straightway to think that what he sees around him, so to say in spiritual space, is also spiritual reality. Johannes Thomasius in my Mystery Play goes through this stage of astral clairvoyance. Let me remind you of the scenes which rise before his soul as he sits in meditation down-stage, and feels in his soul the dawn of the spiritual world. Pictures arise in his soul, and the first one is that the Spirit of the Elements brings before him persons whom he has previously known in life. In the Play, Johannes Thomasius has come to know Professor Capesius and Doctor Strader. He knew them on the physical plane, and there formed certain impressions of them. Then, when after his great sorrow his clairvoyant capacity breaks through, he sees them again. He sees them in remarkable forms. He sees Capesius as a young man, as he was at the age of twenty-five or twenty-six, and not as he is at the moment when he, Johannes Thomasius, sits meditating; and he sees Doctor Strader as he will be in his present incarnation when he is old. This and many other pictures pass through the soul ofJohannes Thomasius. These pictures which are really living in the soul through meditation can only be represented in the play as happening on the stage. It would be quite wrong for Johannes Thomasius to regard this as deception. The only right attitude towards all this would be to say to himself that he cannot yet know how far this is reality or deception. He does not know whether what the pictures show is an external spiritual reality or not; that is, he does not know whether it is something inscribed in the Akashic record or whether he has expanded his own self to a world. It could be either, and he must recognise that fact. It is only from the moment when the Devachan consciousness begins, when in Devachan he perceives the spiritual reality of a being whom he knows on the physical plane—Maria—that he is able to look back again and to discriminate between reality and mere picture-consciousness. Thus you can see that man has to pass through a stage in the course of his esoteric development in which he is surrounded by pictures, but is unable to distinguish between what is a manifestation of spiritual reality and what is merely picture. The scenes of the Mystery Play of course were intended to express spiritual realities. The appearance of Professor Capesius is a real picture of the young Capesius, as it is inscribed in the Akashic record, and the appearance of Doctor Strader is the real Strader as he will be in his old age. They are intended to be real in the play, only Johannes Thomasius does not know it.

The stage of consciousness I have just described was experienced on the Moon, only at a lower, more dreamlike level, so that no faculty of discrimination was possible. The ability to discriminate only began later. You must try to get a thorough grasp of what I am telling you. Let us bear in mind that the clairvoyant lives in a kind of picture-consciousness. But during the Moon period the pictures which arose were in the main quite different from the objects of our earthly consciousness; and the same thing applies today in the early stages of clairvoyance. To begin with, the clairvoyant does not see spiritual things at all; he sees pictures, and the question is what do these pictures signify? In the first stages of clairvoyance they do not express real spiritual Beings, but a kind of organic consciousness. The experience is a pictorial representation, a projection into space, of what is actually taking place in himself. To take an actual example, when the clairvoyant begins to develop these forces in himself, he can have the experience of seeing two luminous globes far outside in space. He sees pictures of two globes in luminous colour. If he were then to think to himself “there outside me are two Beings,” the probability is that he would be quite wrong; at any rate that would be the case to begin with. What is happening is that his clairvoyance is projecting outwards into space forces which are at work in himself, and he sees them as two globes. And these two globes could represent what is at work in his astral body to produce within him the power of sight in his two eyes. This power of sight can be projected outwards in the form of two globes. Thus what is actually to be seen is an inner faculty showing itself as an external phenomenon in astral space. It would be a very great mistake for such an experience to be taken to herald the external presence of spiritual Beings.

It would be a still greater error if in these early stages by some means or other it were to happen that voices were heard, and these voices taken as inspirations from outside. That is the greatest error into which one can fall. Such an experience can hardly be more than an echo of an inner process; and while what appears in picture form, in colour, usually represents fairly pure inner processes, voices as a rule manifest lower and rather worthless elements of soul-life. It is best for anyone who begins to hear voices to cultivate the greatest distrust of them. The early stages of these imaginal representations should always be received with the greatest caution. It is a kind of organic consciousness, a projection outwards into space of one's own inner being. Such an organic consciousness was quite normal during the Moon evolution. The human being at that stage scarcely perceived anything except what was happening to himself.

I have often called attention to an important saying of Goethe's: “The eye has been formed by the light for the light.” This saying should be taken quite seriously. All man's organs have been formed by his environment, out of his environment. It is a superficial philosophy which stresses only one side of this truth, that without the eye man could not perceive light. For the other important aspect of the truth is that without light the eye could never have developed; and in the same way without sound there would have been no ear. Looked at from a deeper standpoint Kantianism is very superficial, because it only gives half the truth. The light which weaves and floods throughout the cosmos—that is the cause of the organs of vision. During the Moon period, the main task of the Beings who took part in the development of our universe was the construction of our organs. First these organs have to be built up; then they are able to perceive. Our present objective consciousness is due to the fact that organs have first been formed for it. The sense organs, as purely physical organs, had already been formed on Saturn, with the eye somewhat like the photographer's camera obscura. Purely physical apparatuses like that can perceive nothing. They are constructed according to purely physical laws. In the Moon period the organs acquired an inner life. Thus on Saturn the eye was so formed that it was merely a physical apparatus; at the Moon stage, through the sunlight which fell upon it from without, it was transformed into an organ of perception, an organ of consciousness. The essence of this activity during the Moon evolution is that the organs were, so to say, drawn forth from the Beings. During the earth period light works essentially on the plants, maintains plant development. We see the outward result of this activity of light in our flora. During the Moon evolution light did not act in this way, it drew forth our organs; and what was perceived by man at that time was this work upon his own organs. He perceived it in the form of pictures which seemed, it is true, to fill cosmic space. The pictures seemed to be spread out in space. In reality they merely represented the work of elementary existence upon the human organs. During the Moon period what man perceived was his own inner becoming, he perceived this work upon himself, saw the way he was fashioning himself, the way he was evolving his perceiving eye out of his own being. Thus the outer world was an inner world, because the entire outer world was working upon his inner being. And he made no distinction between outer and inner. He did not perceive the sun as external to himself. He did not separate the sun from himself, but within himself he felt his eyes coming into existence. And this active coming into existence of his eyes expanded for him into a pictorial perception which filled space. That was how he perceived the sun, but it was an inner process. The characteristic thing about the Moon-consciousness was that one was surrounded by a world of pictures, but these pictures represented an inner development, an inner formation of soul. Thus the Moon-man was enveloped in the astral and felt his own development as an external world. Today it would be an illness to perceive this inner development as an outer world, not to distinguish these pictures from the world outside, to perceive the outside world merely as a reflection of one's own growth. During the Moon evolution it was normal. For instance, man perceived in his own being the work of those Beings who later became the Elohim. He perceived the activity of the Elohim somewhat as today you might perceive your blood flowing into you! It was inside him, but it was reflected in pictures from without.

But on the Moon such a consciousness was the only one possible. For what happens upon our earth has to take place in harmony with the whole cosmos. A consciousness such as man has upon the earth, with this distinction between outer and inner, with this perception that real objects are there outside us, and that our inwardness exists alongside them, called for the whole evolutionary transition from the Moon to the earth, called for an entirely different kind of cleavage in our cosmic system. During the Moon evolution, there was no separation between Moon and earth, as there is today. We have to think of the Moon as the present earth would be if the moon were still united with it. So all the other planets, including the sun, were quite differently formed; and under the conditions which then obtained only a picture-consciousness was possible. It was only after our whole cosmos had assumed the form it now has, encompassing the earth, that our present objective consciousness could develop.

Such a consciousness as man has on earth today was withheld from him until the time of earth evolution. Not only was man without it, but none of the other Beings whom we speak of as belonging to this or that hierarchy had it. It would be superficial to think, because the angels underwent their human stage on the Moon, that they must therefore have had on the Moon such a consciousness as man has today on the earth. It was not so, and this is what distinguishes them from men—that they experienced their humanity in another consciousness. An exact repetition of the past never takes place. Each evolutionary impulse happens once only, and happens for its own sake and not for the sake of repeating something. Thus to produce what we know today as human, earthly consciousness all the processes which have actually brought this earth about were needed—for that purpose man had to be there as man. It was impossible for such a form of consciousness to develop at an earlier stage of evolution. To us an object is something outside us; earlier, all the Beings of whom we can speak had a consciousness which made no distinction between outer and inner, so that it would have been nonsense for any of them to say: “Something is standing before me.” Even the Elohim could not say that; they had no such experience. They could only say: “We live and weave in the cosmos; we create, and in creating are aware of this our creation; objects do not stand before us, do not appear to be before us.” To say “objects appear before us” conveys a situation in which we are confronted by something real formed in an external space from which we ourselves are separated. This did not come about even for the Elohim until the time of earth evolution. During the Moon evolution, when these Elohim felt themselves weaving and working in the light which streamed from the Sun upon the Moon, they might have said to themselves: “We feel ourselves to be within this light, we feel how with this light we sink into the beings who live as men on the Moon; we speed through space with this light.” But they could never have said: “We see this light outside us.” There was no such thing on the Moon. That was a completely new earth experience.

When at a certain stage in the Genesis account the momentous words occur And God said, Let there be light, it meant that something new had happened, that the Elohim did not merely feel themselves to be flowing with the light, but that light streamed back to them from objects, that objects appeared to them from without. This is expressed by the writer of the Genesis account when to the words And God said, Let there be light he adds: And God saw the light. In this ancient document there is nothing superfluous, nothing meaningless. If only men could learn, among much else that this document could teach them, to ascribe to it nothing that is not pregnant with meaning, to take nothing in it as an empty phrase! The writer of the Genesis account wrote nothing unnecessary, nothing by way of commonplace embellishment to enhance the beauty of the creation of light; he does not make the Elohim say anything like this: “We see the light and are very pleased with ourselves that we have made it so well.” What the brief sentence emphasises, what it signifies, is simply that something new has come about.

Moreover it does not say merely And God saw the light, but that He saw that it was beautiful—or good.² Note that in the Hebrew tongue the distinction between “beautiful” and “good” was not made as it is today. The Hebrew language has the same word for good and for beautiful. What is the significance of this? In ancient Sanskrit, even in German, there is still an echo of what it meant. The word “beautiful” covers all words in all languages which mean that an inner spiritual element reveals itself in an external form. To be beautiful means that something inward is externally manifest. Today when we use the word “beauty” we are thinking most truly when we hold that an inner spiritual reality in the beautiful object is represented on its surface in physical form. We say that something is beautiful if the spiritual, so to say, shines through what is externally sense-perceptible. When does a marble sculpture become a thing of beauty? When its form arouses the illusion that spirit indwells it. Beauty is the manifestation of the spiritual through the external. Thus when in Genesis we come to the words God saw the light, we can say that they convey the specific quality of earth evolution; also that what could formerly only be experienced subjectively now manifests itself from without; that the spirit presents itself in its external manifestation. Thus we can paraphrase the biblical words by saying “and the Elohim experienced the consciousness that something in which they themselves formerly existed confronted them as an external phenomenon; and they realised that the spirit was behind this appearance and came to expression in the external.” This is the significance of the word “beautiful” or “good.” Wordy explanations will not help us to understand the Genesis account, but only diligent search for the secrets which are really hidden behind the words. Then research will yield rich fruits; whereas all too many interpretations are nothing but tiresome pedantry.

Let us go a step further. We have seen that the characteristic features of the Moon evolution were only able to come about through the separation of the Sun from the Moon. Then we have seen that during the earth evolution it again became necessary for the sun to separate off from the earth; we have seen that a duality is necessary for a life of full consciousness. The earth element had to withdraw. But in such a withdrawal something else is also involved; the elementary conditions of the moon nature and of the sun nature change, become different. If you make a study of our present sun, even from a purely physical aspect you are obliged to say to yourselves: “The conditions which we have on earth and which we call solid and liquid are not to be found in the physical sun.” The most you can say is that the sun still condenses to the gaseous state. This is recognised by modern physics. Such a separation of elementary conditions comes about through the severing of what was previously a unity.

We have seen that the earth develops in such a way that a gradual densification downward takes place from warmth to solid, to earth, and that what is above as elementary existence light-ether, sound-ether, life-ether—seems to press inwards from without. But this description does not fit the part which goes out as the sun. It would be better therefore to say that there are seven states of elementary existence. The first, the most rarefied state, which constitutes and brings about life; then what we call number, or sound-ether; then light-ether; then warmth-ether; then we have air, or the gaseous element, the watery element and fmally the earthy or solid. It is in the earth that we have to look mainly for the elements up as far as warmth. Warmth permeates the earth, whereas the earth only shares in light in so far as the Beings in its environment—or if you like the bodies in its environment—take part in the life of the earth. Light streams upon the earth from the sun. If we wish to locate the three higher elementary states—light-ether, the ether of spiritual sound, and life-ether—we must place them in the sphere of the sun. In the earth we have to look for the solid, fluid and gaseous elements; warmth is shared by both earth and sun.

The Sun separated off for the first time during the Moon evolution. It was then that the light was for the first time active from without, but not then as light. I have just pointed out that the sentence in Genesis which reads And God saw the light ... could not have been spoken in respect of the Moon evolution. There one would have had to say that the Elohim speeded through space with the light, were in the light, but saw it not. Just as today one swims in water and moves forward in it without actually seeing it, so one did not see the light, but light was a bearer of the work in cosmic space. It was with the coming of earth evolution that light began to appear, to be reflected by objects.

It was natural that this, which held good for light on the Moon, should itself reach a higher stage of development during earth evolution. It is therefore to be expected that what applied to light on the Moon should during earth evolution apply to the sound-ether. This would involve that what we call spiritual sound was not perceived by the Elohim as reverberating back to them in the manner of the reflected light. Thus, if Genesis wished to convey that evolution was advancing from the activity of the light-ether to that of sound-ether, it would have to say something like this: “And the Elohim saw the light in the developing earth, and saw that it was beautiful.” But it could not go on in the same way to say: “And the Elohim during this phase perceived the sound-ether”; it would have to say “they lived and wove in it.” Nor could it be said of the second “day” of creation that the Elohim perceived the stir which separated the elements above from those below; it could not be said of this work of the Elohim that they perceived. The words “perceive” and “beautiful” would have had to be omitted. Then the description would correspond with what can be observed through Spiritual Science.

Thus the seer who wrote the Genesis account had, when describing the second “day,” to leave out the words: And God saw ...

Now look at Genesis. On the first “day” it reads: And God saw the light, that it was good. On the second day of creation, after the end of the first day, it says: And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters ... and it was so. And God called the firmament Heaven. And the evening and the morning were the second day. The sentence And God saw ..., which we find on the first day, is left out on the second day. Genesis gives the facts as we should expect them to be given from what we have been able to observe by spiritual scientific method.

Here again is a knotty point of which the commentators of the nineteenth century have not known what to make. There have been commentators who said: “What does it matter if the second time the words are omitted? The writer just forgot them.” Men should learn that Genesis not only records nothing irrelevant, but also omits nothing relevant. The writer has forgotten nothing There is a profound reason why on the second day of creation these words are not to be found. Here we have another example—I could quote many—of what fills us with immense reverence for such ancient records.

We could learn much from these ancient writers, who really needed to take no oath, but followed of their own accord the rule of telling the whole truth, and nothing but the truth which they knew. They felt through and through that every word that stands there must be sacred to us, and equally that nothing essential must be omitted.

We have now gained an insight into the composition of what are called the first and second “days” of creation. Anyone who discovers through spiritual investigation what lies behind things might well say to himself, as he turns to his Bible, “It would be marvellous, it would be astounding, if these intimate details which can be discovered by scrupulous spiritual investigation should be corroborated by the words of the ancient seer who took part in the making of Genesis.” And when he finds that the astounding thing is true, a wonderful feeling comes over him—a feeling such as should indeed penetrate human souls if they are once more to appreciate the holiness of this ancient document.

• 1. Many of these articles were subsequently published in English in book form as Atlantis and Lemuria (Anthroposophical Publishing Co., 1923).
• 2. The English Authorised Version uses the word “good.”